YALF
UNIVERSITY LIBRARY

THE

ANTI-UNIVERSALIST,

OR

/

#

HISTORY OF THE
FALLEN ANGELS OF THE SCRIPTURES;
PROOFS

BEING OF SATAN AND OF EVIL SPIRITS .: ,
-¦¦¦ ' , .'.¦' .'.•:. , ¦-$.
INTENDED AS A REPUTATION OF THE THREE~MAIN"POINTS OP
UNIVERSALISM, NAMELY, THAT THERE IS NO HELL AFTER . ,
DEATH ; NO DEVIL OR SATAN AS A BEING ; AND NO FU
TURE DAY OP FINAL JUDGMENT — IN TWO PARTS.

BY JOSIAH PRIEST.
Author of the MiUmium., American Antiquities, Sfc.

EMBELLISHED WITH TWENTY-TWO ENGRAVINGS.

PART I.

ALBANY:
P R I N*T ED BY J. MUNSELL,
1837.

Entered according to Act of Congress in the year 1837, by
Josiah Priest, in the Clerk's Office of the Northern District
of New- York.

PREFACE.

No subject that has been agitated since man was created, can
be said to have engaged the attention of all people, as that of re
ligion, whether among Pagan or Christian nations. That it it
thus, is, however, perfectly natural ; because it claims to involva
the interests of man, relative to both time 'and eternity, as univer
sally allowed. In all ages, and under all circumstances, religion,
whether handed down from father to son by tradition, or from God
by inspiration, as in the case of the Holy Scriptures, has ever pre
sented to notice two beings, who are shown as opposed to each
other in their natures and pursuits. These two beings are known,
or spoken of, by the terms Jehovah, and Satan ; the good and the
evil being, in Jewish and Christian countries ; while in other parta
of the earth, are equally acknowledged, if not thus named- — differ
ing only as languages differ, but conveying the same ideas.
Jehovah is represented as being infinitely good, and as having
innumerable hosts of spiritual beings, or angels of a supernatural
character, who act in his. universal providence, among the works of
his hands ; not only in this, but in all worlds, as agents, exerting a
benign and protecting influence : — while the other, namely, Satan,
is also shown as having under his supervision hosts of spirits, or
angels, of a supernatural character, but of malevolent natures, who
act in the way of both moral and physical ruin, so far as in their
power in opposition to God.
These two beings are acknowledged by all religions, in all coun
tries, and in all ages, under various names, ideas and attributes ;
and were likely to have thus remained in opposition to each other,
a while longer— even to the end of the world — had not the Univer
salis! sect of religion arisen, who it seems are determined that one
of these beings shall exist no longer — putting their veto upon the
judgment of all past ages, and inspiration to boot.
This most important of all subjects, namely, religion, haibothjby
tradition from remotest antiquity, and from the Bible, ever pr«-
wntod i!s wnctionB, a* existing or taking plac* in another worW, ex

lv- PREFACE.
after death ; and has qualified those sanctions, in dooming the bad,
who pass out of this life having that character, to a state of unutter
able wo : while on the contrary, the good, sustaining that character -
when they change worlds, enter into a state of rapturous and cease
less happiness — a trait of jurisprudence in the government of God,
seemingly well suited to restrain over acts and injurious behaviour
among his subjects, so far as threatened coercion can have such an
effect ; and likewise to encourage the practice of virtue.
' But there has arisen, out of the great sea of religious opinions.,
in these latter days, a sect, namely, the Universalists, who deny
not only the being of this one Satan, and his coadjutors or associate
evil spirits ;'but the whole of the penal sanctions of this great sub
ject/ religion, as being inflicted, or as existing after this life, not
withstanding the Scriptures seem to be ^gainst them — the text of
which they acknowledge — whose influence we will not deny is very
great, and pervades all ranks of people, all communions of Chris
tians, far more than is commonly supposed, and is exerted against
the doctrines of the orthodox sects, and as we believe the Bible itself.
The object of this work therefore is to examine the Bible in re
lation to the claims of either side to the truth. We have from
childhood heard of the existence of a devil, or Satan, from books,
the Bible, in prayers, sermons, and conversation on the subject of
religion, as if there could be no doubt of it — and also of evil spirits,
and yet we have never met with any attempt to examine this trait
of theology, as we have the rest, the being of a God, the existence.
of a hell, a day of judgment, &c. : we have therefore undertaken to
give our opinion of this belief — the being of Satan and evil spirits.
-In traversing the subject, we of necessity have been compelled to
dip into many curious things connected with our main one, yet we
have aimed so to manage it as not -to debate disputed topics with
any of the orthodox orders, endeavoring to maintain all the great
and leading features of their faith 5 while we combat only with the
•doctrines of Universalists ; who, in our opinion, pervert the whole,
design of the Scriptures by their dogmas. The course we have
pursued in this work has been to avoid prolixity, aiming to furnish
ready and short arguments against Universalist sentiments, for the
use of the rising generation, and such as scarcely know what to
believe, having not much considered the matter ; believing we have
done what we can in this work to counteract the influence of those
principles, we hope for support and patronage, therefore

PREFACE. V.
We do not hesitate to express a belief that we have advanced
much curious matter on many curious subjects, worthy the reader's
attention, which are doubtless calculated to induce thought and elicit
conversation, and lead men to read the Bible, which, in reality,
contains more useful and wonderful information, than all the books
of mankind put together.
The nature of the subjects, upon which we have treated in this
work, are of necessity, such as are dcnominted the terrible; but
on this account, we hope it will not be rejected, while we remember
that it is written by St. Paul: (2d Cor. v. 11,) "Knowing the
TERROR of the Lord, we persuade men." With this view, there
fore, namely,, to persuade men to read the Bible, and the more
earnestly to examine it, to arouse the attention of men to the sub
jects we have treated upon, and to check — according to our ability,
Universalis! opinions, in their overflow of the land, — we set it
afloat on the sea of public opinion, asking the favor of a wide
dispersion of the work, and of its being thoroughly read" and com
pared with the Scriptures — having with respect to these objects* the
good wishes, at least, of
THE AUTHOR.

INDEX TO PART FIRST.

Genesis, third chapter, examined in relation to the original ,
meaning of the word Serpent; and inquiry as to what kind of animal
it was which Satan made use of to beguile the first woman — was it a
Snake, or was it the Orang outang ? with a full account of the latter
kind of animal  "
Arguments and traditions, which, in the estimation of many, "
go to support the ideathat a Snake was the animal of the text of Moses,
by which Eve was deceived ; with a full account of several specimens
of this kind of animal, a reptile, as known to the ancients  26
The manner in which serpents moved over the ground before
the curse, according to a certain ancient author ; with a full account of
the serpent- worship of the ancients ; and of the capture and size of one
of the largest description, by the Egyptians.  ' 81
Strictures on Mr. Balfour's opinions against the existence of
any animal whatever, as used by Satan, in the beguiling of the first
woman ; with other subjects  •• 47
Strictures on Mr. Balfour's opinions, respecting orthodox
Christians having derived many opinions from the ancient Persians, ot
the writings of Zoroaster ; with other subjects  67
Origin of Satan, and cause of sin ; with many other curious
matters : as of the first creative acts of God ; whether matter is eternal
or not; with proofs of the necessary and unbeginning existence of God J
whether mind is produced from organization ; whether God was active
precious to his first creative act ; and whether mind or matter was first
created ; the heaven of the angels ; its location ; where, &c. ; have any
other worlds of the universe sinned besides this on which we dwell t
a query of the author of the Age of Reason, against Christianity, an
swered, &c  \  00
Condition of the first spirits ; proofs that they were made in a
great variety of orders ; cause of the being of Satan, &c  84
Further examinations of the same subjects ; with enquiries
whether the angels of the Scriptures were mm or spirits; the latter of
which, by some Universalists, is denied,  91
Supposed voyages of the angels, or spirits, out from their
heaven into the ocean of space, before anything else was created;
nature of mind ; of free agency! strictures on Universalisti' oplotom
respecting free agency ; with many other curious matters,  101

INDEX. Vil
Proofs of the fall of the angels; refutation of several propo
rtions of Balfour, which accuses the orthodox sects of deriving their
peculiar opinions from the writings of Zoroaster, the Persian ; of the sin
of Evs; with strictures on the Universalist opinion, that all the devil
there was which misled Eve was her lusts ; with other curious matters, 124
Fall of the angels ; and cause of Satan's being, still further
examined ; God revealed to the angels ; his reasons for creating free
agents, though he foreknew that some would sin  138
Mode of the trial or probation of the angels, long before the
world was made; and an account of those who fell in that trial ; the
argument which was carried on between Michael and Lucifer, (both
good angels at that time,) constituting what ia called in Scripture a war
in heaven ; and by what means this war was ended ; their first discovery
of creation, &c   144
Respecting Lucifer, son of the morning; who and what he'
was, as spoken of by Isaiah the prophet ; whether the king of Babylon
or Satan the fallen angel,  167'
What became of the wicked angels after their fall ; is there
a located hell or not in another world ; and is there yet to come a day
of particular and general judgment 1 with further proofs of the existence
of a devil and evil spirits ; with strictures on the Universalist opinion,
that the ruining the Jews by the Romans was the day of judgment
spoken of in the New Testament ; with other curious matters  171
The famous text, by which Universalists think they prove
that the worst hell there is in existence is in this life, examined ; and is
found Psalms, lxxxvi. 13 ; with other interesting subjects,  205
Respecting whether other worlds may have been destroyed
in ages past, by fire, as this is to be ; with proofs of such occurrences,
according to tbe archives of astronomy,  218

INDEX TO PART SECOND.
Account of the operation of Satan, with the heads of our
race— Adam and Eve ; with further evidence of the real existence of
Satan and evil spirits, — with strictures on the Universalist belief, that
the lusts of human nature — its diseases — tbe idols of the heathen, &c.,
are all the devils there are in existence; with other curious matters,
about the fall of our first parents  227
What would have been the condition of Eve, if when she had
broken the law about the forbidden tree, and offered its fruit to Adam,
if he had not received it ; and what would have been the condition of
our race, under such a view of the subject.  246

Vlll. INDEX.
further proofs of the being of Satan, and of his real identity,
as shown from the book of Job, and other Scriptures ; with further
strictures about the lusts of Eve, before she had sinned — according to
Universalists ; and other curious matters  249
Further evidenqe still, of the real existence of Satan, and evil
angels— shown from the text of the New Testament— his operation
against the Saviour, and possession of many people — and of their being
cast out of them, &c; with strictures on the Universalist belief, that
the carnal mind is one of , the devils of human nature, &c  264
Further accounts of the being of Satan ; with proofs that the
world is to be destroyed by fire, &c  279
The subject of rewards and punishments — whether awarded
in this life, or in another ; a guilty conscience purgatory — as held by
Universalists — examined ; the deaths of St. Paul and Voltaire con
trasted ; of a day of judgment to come, &c, ; with strictures on Univer
salist opinions, about the penal fire of the New Testament; with other
subjects, &c  287
An enquiry, how Satan, and evil spirits were worshiped in
ancient times — with proofs that they were worshiped, — and even in
modern times  818
An enquiry as to the original cause of diseases and death ;
, are tbey of God or of Satan ? with other curious matters,  326
On the subjects of evil spirits — the opinions of the Jews on
this subject — of Simon Magus, and the Gnostics ; evil spirits cast out of
many who were possessed ; of the wonderful consequences which
followed  334
Miscellaneous strictures and remarks on the subjects of Uni
versalist doctrines and opinions  , 362
On the subject of the forms or shapes of good and evil spirits,
and of the human soul when disembodied ; with conjectures how evil
spirits get the possession of human beings,'  404
Attributes of Satan, and evil spirits •  414
Evidence of Polycarp, the Martyr, against Universalists, in
relation to a hell after death  417
Proofs of the immortality of the 'human soul, or that it does
not die or sleep, from death till the resurrection — as held by some Uni
versalists,.,  4l8
TO THE SUBSCRIBER.
(U** Although the Index does not particularise all we have allu
ded to in the allusions of the Prospectus, yet we have treated on
all the promised subjects, and many more.

HISTOHY OF THE FALLEN ANGELS, &C.
PART FHR3T.

That there exists a supernatural being, designated, by the
original term, and name, Satan, is believed by all the Christian
sects, denominated orthodox; yet we do not find among the
great number of this description of Christians any belief extant
of the existence of but one such being ; while it is held by them
that there are many evil spirits or supernatural demons, who are
inferior in mental ability, and subordinate to this one Satan ; who
before he fell, was one of the only two archangels, of all the intel
lectual powers, which God created in the very out-set and begin
ning of existences.
The names of those two archangels, when first created, were
Michael.&nd Lucifer, as we shall show in the course of the
work; Michael signifying, "the might of God :" and Lucifer,
Light-bringer. St. Jude, the Prophets Daniel and Isaiah, speak
of these being's, under those naYnes ; orthodox christians beneve
that these two highest of all angelic orders, as well as all. .beneath
them, were created by the Word of Gcd, who, in the course of
a/rcs, created not only our earth, but all other worlds, and contin
ues to create as he pleases, and will continue thus to create ad
infinitum, peopling them and constituting them as he will ; and
that this Word of God — the Second Person of the ever-adorable
and mysterious Trinity1— in the fullness of periods, became in
carnate, or in other words, became flesh and dwelt among men :
tshen he received the name of Jesus Christ.
According to these, the orthodox sects, it is believed that one
of these archangels, namely, Lvcifer, fell from his first condi
tion, together with many other angels of lower orders, and were
therefore, necessarily, bereft of all happiness, which constitutes
their departure froixij or fall from heaven, their first estate. The
first information of this occurrence, they believe is found in Gen
esis, the book of the generations of the heavens and the earth, at
the beginning of the 3d chapter, as written by Moses ; and is
believed to be the eldest literary work now in being : the Chinese
and Hindoo books not excepted: which by some it it is said,
however, claim an astonishing antiquity, amounting even to
millions of years, if not of ages ; but are known, and ascertained
by the enlightened antiquarian societies of the age, and especially

10 HISTORY OF THE FALLEJT
the one established in China, to be preposterous in the exfrerm.
In this Chapter, it is believed, is found the first proof of the exis
tence of such a being, who by Eve, the first woman, was called
Serpent, as stated by Moses ; and by St. Paul, 2d Cor. xi. 3,
and St. John, Rev. xx ; who adds the names of Devil and Satan,
to the word Serpent. Here in the disguise of an an imalr/called in
our English translation of the Bible, the Serpent, this fallen an
gel is noticed conversing with Eve, the mother of the whole hu
man race.
But as it respects proof, that there was a fallen angel, called
Satan, the Serpent, and the Devil, an intellectual being* who by
sophistry, false argtrment, and lies, misled, beguiled and de
ceived Eve, we shall defer it for the present ; for the purpose of
ascertaining the kind of animal Eve meant, when she said to the
Lord, that the Serpent had beguiled her, and she did eat ; which
when we shall have ascertained we shall resume again.
As it respects the kind of animal, thus spoken of, and called a
serpent, it was believed by the pious, learned, and celebrated
Adam Clarke, one of the most laborious and voluminous Bible
commentators of the age, that it was not a snake or serpent ; but
a creature of the Simia species : namely, the Orang Outang,
or the wild man of the woods, which is the meaning of the word
in the Chinese language : the wild man of the woods because it
looks so much like a man. This opinion may, perhaps, appear
extremely singular to many, if not wholly absurd, on account of
having always from infancy supposed it to have been a snake ;
yet before we condemn this opinion, no doubt we shall do well to
attend to the reasoning of that great' man, as. wel! as to the argu
ments of others, of the same opinion. We intend, however, to
give all the reasons we can find in support of the common belief,
as well as in support of the other ; between which the reader
will make his choice, if he values the question.
Dr. Clarke's reasons against the animal having been a snake
are as follows. He says the word which is translated serpent,
and has led the whole world to believe that the creature was a
snake, is in the original Hebrew written Nachash, or Nahash,
and that it is susceptible of no less than threp distinct significa
tions. First : it signifies to observe attentively, to divine or foretel
events ; or to use enchantments as did the ancient augers or
seers, by viewing attentively the flights of birds, the entrails of
beasts when slain, the course of the clouds, &c.
Second: the word Nachash signifies to acquire knowledge
by experience, as by suffering, by enjoyment, society, &c.
Third : it signifies brass, and is translated in the Bible not
only brass, but chains and fetters of brass, and in several places
even steel, or any thing which glitters or is highly burnished.

ANGELS OP THE SCRIPTURES. 11
From which it is clear, says this writer, that from the various ac
ceptations of the word, and the different meanings which it bears,
in the sacred writings, that it was a sort of general term in the
Hebrew language, confined to no one specific sense, to the ex
clusion of all others. Here it will be necessary to follow his-rea-
soning, in his examination of the root of that word;' to see if its
original ideal meaning will not enable us to discover the true
animal intended in the text, and spoken of by Eve to the Lord.
We have already seen, he says, that the word Nachash signi
fies, among other meanings, to view attentively, and also to ac
quire knowledge by experience, as it is used in Gen. xxx. 27,
by Jacob: who, in speaking of the hard treatment he met with
at the hand of Laban, his father-in-law, says Nachashti ; signi
fying, I have now learned by experience : for his father-in-law
had cheated him, or changed the conditions of his services no less
than ten times, — and this- meaning appears to be its most gene
ral meaning in the Bible, namely, that of acquiring knowledge,
by experience or otherwise.
But this word Nachash was, by the Greek translators, who
translated parts of the Old Testament into their language, nearly
three hundred years before Christ, made to mean Opis, or Ophi,
a creeping animal — the snake. They do not seem, says Dr.
Clarke, to have done this* because this was its fixed and deter
minate meaning in the sacred writings, but because it was the
best that occurred to the then translators, who do not seem to
have given themselves much trouble about it. - We may suppose
however, another reason which we will add to the above, as ad
ditional, why they may have supposed the word to mean a snake.
We have seen that one of its significations, under the third head
of its general meanings, was anything which was bright and
highly burnished, glittering in the sun, and being beautiful to the
sight of the beholder. Now this meaning of the word, was very
well suited to the glossy, bright, and variegated shining of many
kinds of serpents, which abound in Greece, and all tropical
countries, or in very warm latitudes: on which account, and not
being acquainted with the orang-outang, a creature of the hotest
regions of Africa and the East Indies, — the snake, for the reason
just remarked, and not on account of its subtilty, was supposed by
these Greek translators, to have been- the animal which Eve
mentioned, as stated by Moses.
From that translation therefore, which is called the Septua-
gint, says Dr. Clarke, we can derive no light, nor indeed froni
any other of the ancient versions of the Scriptures, which are all
.subsequent to that translation. Wherefore, he says, in all thjs
uncertainty about the meaning of the word Nachash, in the
ancient Hebrew, it is natural. for a determined and serious enqui
rer after truth, to look everywhere for information ; and that ia

n

HISTORY OF THE FALLEN

such an enquiry, the Arabic language may be expected to afford
some help, on account of its great similarity, and even relation
to the Hebrew.
Here, before we pursue, this author's reasonings on this sub
ject; at length, we will take occasion to state the reasoas why
the Hebrew arid Arabic languages,, were most undoubtedly simi-
. lar, if not identically the same in the time of Moses, when the
book of Genesis was written, — and therefore may be -resorted to,
as an aid in the interpretation of the Hebrew word Nachash, as
well as of many others in that language.
The Arabians claim Abraham as their father, through the
ancestry of Ishmael, the son of Abraham, by the Egyptian girl,
or servant-maid of Sarah, the wife of Abraham. On which
account, the Arabians were anciently known, and named among
the nations, Ishmaelites, the descendants of Ishmael, the son of
Abraham. Now the language which Hagar and her son spoke :
wh° was but thirteen years, old, when he, with his mother, was
compelled to leave the dwelling and company of Abraham's
numerous household, — most assuredly was that of Abraham;
consequently, it is clear, that the two languages, have the same
origin, and that one of them arose out of the other: and who
can now determine which is the purer Hebrew, the old Arabic,
or Ishmaelite language, or the language of Moses and the Israel
ites, when they were among the Egyptians.
It is true, that from the time in which Hagar and her son
went out from Abraham, into the great wilderness, to commence
the fulfilment of God's word of promise to Abraham, concerning
Ishmael, namely, that he should become a multitude, and that
he should be a wild man, and that out of him twelve kings should
proceed ; — was till the time of Moses, all of four hundred years ;
yet on account of the proximity of the Egyptians, where the*
Israelites in the land of Goshen were, during this four hundrtd
years, and the Arabians, or Jshmaelite country, the language or
dialect of the two races, cannot with any show cf reason^ be sup
posed to have been at all dissimilar ; as the fact is, even now, they
are exceedingly alike.
Which of the two languages, as spoken by Moses, or as spoken
by the Arabians, ichen the Scriptures of both the Old and New
Testaments, were first translated into their language, (which was
not till after the Christian Era,) was most like the language of
Abraham, is hard to decide. But of the Arabic language, Dr.
Clarke says, that it is of great use, even now, in understanding the
most ancient Hebrew Manuscripts Of the Bible. The fact no
doubt is, the two languages are brothers, arising put of ihe same
source, and from the little intercourse of the Arabians or Ishma
elites, from time immemorial, with other nations, has aided in
retaining their ancient manners, their customs, and their Ian-

ANGELS OF THE SCRIPTURES. 13
gaage, in much the same condition they were, in all times of
their existence, from the time they were first known as Ishmael
ites till noxo, or till the time when the Bible was translated into
their language, after the Christian Era.
In the very era of Moses, the Phoenicians — the first people,
after the Deluge, who arrived at an extensive empire, having
commenced under the auspices of Nimrcd, the grand-son of
Noah ; — comprehended the countries afterward known in scrip
ture history, of Palestine, Tyre, Sidon, the whole country of the
old Canaanites, and the Hebrews, Syria, Syro-Phoenicia, Am-
ram, Arabia, Mesopotamia, Babylon,, and Chaldea. In all these
countries, says Mr. Good, author of " Book of Nature? the
same language was spoken, and the same alphabet was used, —
differing no more in their dialects, than the Scotch and English
differ now. Buit while all other nations have passed away, with
their languages and usages, the Arabians, inhabiting a country,
which, on account of its deserts and location, secluded its inhabi
tants from mingling in commerce, with surrounding nations,
have retained therefore, their ancient manners and language, more
pure than any other people of the whole earth. For this very
reason, we see the propriety of going to the Arabic language, to
aid in deciphering the true and identical meaning of the word
Nachash ; a word, used by the mother of the human race, in
conversation with God himself, when she complained to him,
that she had been deceived by this creature, according to the
account Moses has given us of the transaction. Weil, what
word is there in the Arabic language, which can help us in this
difficulty? It is the word Cha-nass, The word Cha-nass,
says Dr. Clarke, is a root, in the Arabic, and casts light on this
subjeet, as it is similar in formation and. soundy -to the Hebrew
Nachash. The. word Cha-nass, or K-ha-nassa, — signifies,
departed, drew off, lay hid, seduced, slunk away. From this
root, comes A-ka-ha-nass, K-h-nass, and K-ha-noos, all of which
signify, an Ape, or Satyrus*, or any creature of the Simia, or
Ape genus, at the head of which, is placed the Orang-outang, or
man of the woods. It is -very remarkable, says Dr. Clarke, that
one of these words — -namely, K-ha-nass, means the devil, that
fallen angel, in the Arabic, — and is derived from the root, Cha-
nass, or K-ha-nassa, which means a Seducer.
Now is it not strange, that the Arabic Satan, devil, or fallen
angel, should have the same name, with that of the Orang-outang,
and derived from the same root, and that root so very similar to
the Hebrew word Nachash, unless they signified the same thing
in the outset, and common parent language, as spoken in the
family of Abraham, and at the time of "Moses, by the Hebrews?
We have seen that one of the meanings of the Hebrew Nach
ash, was that of foretelling events, embracing under that idea,

14 HISTORY OF THE FALLEN
that of necromancy, which is a deceptive, deceitful pretension,
and agrees with, the Arabic word Cha-nass, or K-ha-nassa, —
which signifies to seduce, and then to hide, by secretly departing
from the sight, so that the seduced cannot even suspect they are
deceived. By examining the Hebrew, as now extant, it is found,
that the word Koph or Kooph, signifies an ape, or any creature
of the simia, or ape genus, — which words, in their formation
and sound, are extremely similar to the Arabic word K-ha-noosT
the name for-the same creature in the Arabic, and would seem to
prove, that the words in both languages, were derived originally
from the same root, Cha-nass, and shows them to have sprung
out of the same origin, and family : that of Abraham the Chaldean*
With this view it is extremely singular, that the Greek trans
lators should have rendered the Hebrew word Nachash— which
we believe arose out of the root Cha-nass — to signify a snakeT
or opis or ophi, which are terms in that language for the serpent,
instead of having translated it Pithe-lcos, which is the Greek name
of the Ape, or any ereature of the Simia race, and has for its head
the Orang-outang or wild man of the woods. They must have
been influenced by some such reasons as we have already given,
namely, that as the snakes in the warm countries, and islands of
the Greeks, were very beautiful, glossy and shining in their
appearance, they seemed to have supposed that the word Nach
ash, meant this creature, as that any thing which was highly
burnished and glittered in the rays of the sun, was one of its
ideal meanings.
But if they had discovered its other meaning, — which was^ to*
deceive, and seduce, by subtilty, cunning,' &c, — they no doubt
would have translated the word Nachash, Pi-the-kos, which
was in Greek, the Orang-outang, or any creature of the Ape
genUs. Theword Pi-the-kos, is more than fifty per eent affinity
to both the Hebrew and Arabic names of the same ereature.
We will exhibit them together, that the reader may at once per
ceive their likeness : Nach-ash, Koojih, which are Hebrew, K-
ha-noos, K-ha-nass, which are Arabic, and Pi-the-kos, which
is Greek. Do they not evidently bear to each other a strong,
consanguinity in sound and formation.
And why should they not? As the ancient Hebrew, the an
cient Greek, and the ancient Arabic, were all spoken in small
countries, bordering on each other, at a time but little removed
from the time of the flood, and must of necessity at that period
of the world, have been much more alike; springing as they did,
out of the language of Noah, and retaining their then affinities,
far more than such of them as now remain, can possibly be
expected to do — except the Arabic alone, for the reasons already
given. But to return from the subject of the creature's namex more

ANGELS OF THE SCRIPTURES. 15,
particularly to what is said of its attributes, as examined by. Ad
am Clarke, — " Now the Nachash was more subtle, more wise,
and prudent, than any beast of the field, [or earth] which the
Lord God had made. In this account, we find, — First : that
whatever this Nachash was, it stood at the head of the whole
animal creation, for wisdom, subtilty, and understanding.
And Second ; that it icalked or went upright ; as this is necessa
rily implied in its punishment : — 'on thy belly shalt thou go:'
i.e. on all yours, like other quadrupeds. Could this have been
said of a creeping serpent, or reptile, of any kind, as none of them
ever did, and neve* could walkoreet, as they have no means, by
which they could have thus made progTess over the ground ? If
therefore, the animal was a snake, a creature which had crept
along on the ground from its creation, it could have been neither
curse nor punishment, for them to go on their bellies, as they had
always done, and must do while the race endures."
In the motions of a serpent, there appears to be no kind of.
inconvenience ; as it glides rapidly and secretly on its way, how
ever rough and uneven it may be, or dangerous to other animals
that have legs, on which account, the ereature is most evident
ly better eommoded, than if it had not been cursed. How could
legs be placed upon a serpent ten, twenty, or eighty feet in length,
as some are known to be, so as to be of use to the reptile.
Four legs, as quadrupeds have, could not be placed in such a
manner, as to prevent the sagging down to the ground of all that
part of a long serpent's body, situated between those legs : unless
a muscular power had been conferred upon them, so as to enable
them to describe an arch from the-plaee where the legs might be
inserted, sufficient to prevent their bodies from being exposed to so
great an inconvenience, as that of sweeping the ground between;
as a muscular power sufficient to enable a long snake to keep
itself in a horizontal line, would be unnatural, and monstrous^ —
requiring the creature's whole strength, to perpetually maintain
this position; and besides, this together with the .legs, would en
tirely destroy the fine evolving motions of the serpent; and
annihilate the identity of the creature altogether : so that if this
were the case, we should have no snake at all. The serpent has
no organs of speech, nor any ldnd of voice, as all other animals
have, but can only hiss. There is however, one exception to this
trait of the history of serpents, and this is concerning the crested
Basilisk of India, which, it is said, has a very loud and horrid
cry, of which we shall soon give a more full account.
On account of the evident want of capacity in the serpent to
answer the creature of the text, "we are obliged," says Adam
Clarke, "to seek some other creature, to designate the Nach-asht
rather than the common snake, as generally believed, which on
eyery view of the subject appears inapplicable." We have seen,

1© HISTORY OF THE FALLEN
according to the above writer, that one of the ideal meanings of
the root of all these words, namely, Cha-nass, is, to seduce and
deceive ; and that K-ka-nas, or K-ha-woos means the devil, a
wicked supernatural spirit, in the Arabic, and was that spirit
who seduced Eve from God arid truth, and then departed from
his disguised and hidden condition, no more to appear in that
form. "It therefore appears that a creature of the Ape species,
is intended instead of a snake, and that Satan made Use of the
former, as the most proper instrument for the accomplishment of
his murderous purposes, against the life and soul of man."
The creature, whatever it was, according to the text, stood at
the head of the whole animal world, and as the Ape genus, are
known to be more cunning, and subtle, than any other beast of
the field, we are justified in selecting the Orang-outang, as the
identical creature, which Satan made use of on the occasion of
Eve's ruin; because the Orang-outang stands at the head of the
whole simia race, and is in this way proven to be tbe subtilist, or
most intellectual animal of the whole creation — man alone excepr
ted. " It is evident," says Clarke, " from the structure of thelimbs
of this creature, that it originally went upright, like a man, and
that notliing but a sovereign controlling power, could have indu
ced it to put down hands, which in every respect are formed like
those of man, and compelled the race to go on all fours, like
those animals which have hoofs and paws, instead of hands."
If it is objected to this^that the Orang-outang, in its natural
state, goes erect, even now, and therefore cannot be the creature,
intended in the text of Moses, — we have it to reply, that the erect
position of the animal is assumed but occasionally, and is evi
dently a labored action, resorted to only when the creature is
forced to it, as in. descending a steep place, being pursued, or
when it fights in close combat. But as much can be said of a
dog, or a bear, which frequently fight standing on their hinder
legs ; and the latter can even run in that position, and no one ever
thought of believing that bears go erect naturally and of choice,
When not compelled by some unavoidable reason. ' The Orang
outang is an animal, which approaches very near in form, to our
race, differing in conformation, only in the ereature's having two
vertebra, or joints of the spinal bong, less than man,— -and in its
feet being hands, with a thumb on each, as well as its hands ; by
which we perceive the creature, says Dr. Clarice, was at first
adapted to climbing, as well as to walking or running upright ; the
former of which, that of climbing, theyyet retain,°and excel all
other animals, dwelling when they please, in the tops of the
thick forests of India. No man can view an animal of this kind,
especially the Pongo Orang-outang, and not be impressed with a
feeling of certainty, of its intellectual approach to the human spe
cies, above all other creatures. But when it actst its subtilty,

ANGELS OF THE SCRIPTURES. 17
cunning, and intellectual condition, is at once percfeived, still
more than at rest ; as there is a steadiness in its manner of con
templating objects, — a readiness, and aptitude to learn, and to
seem to comprehend, when instructed, as is evident to all who
have witnessed their exploits ; even the common Ape,— a crea
ture, much below the Orang-outang in intellectual endowments,
an animal of the same genus, will dp astonishing feats of horse
manship, and other imitations of human performances, at the
word of command, or bare signal of its rhaster, as is often witnes
sed in the menageries of the country.
Of this creature, the Orang-outang, naturalists relate, that in
their native woods, in a wild condition, some of them are very
large and strong, exceeding by a considerable amount, the ordi
nary size of men, being sometimes found full, six feet in height,
when stretched up erect, being very savage and fierce, often kill
ing the negroes, when they happen to meet in the forests of Afri
ca, and places where they are found. They are more than a
match for the elephant, as they can hurl stones and clubs with
great violence and precision, with infiiate griinmaee and horrid
gestures, so that the elephant is glad to escape so crafty an enemy.
At the time when Alexander the Great was in India, where he
had been led on by his love of war — he met a host, or small army
of Orang-outangs; and from their formidable appearance, naked,
hairy, horrible, and menacing attitudes, he was induced to make
ready to give them battle, in case they came too nigh ; but
whether a- fight took place, is not related by the historian.
But Hanno, the Carthaginian general, having met with a simi
lar encounter, on an island near the coast of Africa, did in
reality, not only make ready his men for the battle, but actually
fought a small army of these creatures,. — whose clubs and stones
were found insufficient to cope with the spears, slings, and swords
of Hanno's soldiers: fell therefore, in great numbers : andheing
frightened by the yells of the army, and sound of the drams and
trumpets,' fled to the forests, leaving to the Carthaginians the
field and the victims. Several of these Hanno caused to be skin
ned, salted, sewed up, and stuffed with dry grass, and con
veyed to Carthage, where they were placed in the temple of Juno,
queen of heaven, and were found there, when that- city was
taken by the Romans. Amer?Enc vol. 26, letters ORA.
From these accounts, we see this creature is capable of plotting
and making resistance in defence of its native haunts, in a man
ner very much resembling the actions of men, even acting in
concert. No mere animaican ascend as high in cultivation as
the Orang-outang, their memories being exceedingly retentive,
much more so, than any other beast of the creation.
In proof of this, we give the following accounts. There was
an Orang-outang, carried from some part of Africa, in a Dutch

18 HISTORY OF THE FALLEN
vessel to Holland, which, while on board, fell sick. The physi
cian of the ship, took it in his head to bleed the creature, the same
as he would a man ; after which, it grew better and soon recov
ered. But what was their surprise, when, before the voyage
was finished, the Orang-outang, on again feeling itself in pain,.
from ill-health, went to the men, making signs to be again bled
in its arm, remembering the ease it experienced from the former
operation. Is not this a proof, that the animal has in a wonder
ful degree, the power of reflecting, and of combining circumstan
ces, so as to make deductions, approaching very near to that- of
man, — falling short however, of" absolute moral capacity.
A traveller in the island of Java, — a tropical country, situate
at the southern extremity of the -Chinese sea, — relates, that he
saw there, a female Orang-outang, which was so well educated,
that it made its own bed, as a human being would, and then
laid down upon it, with her head upon the pillow, — which was
stuffed with straw, or dry grass, — covering up her body with the
quilt ; this she did at night, when she desired to sleep. When
her head ached, she would tie a handkerchief round it, having
been instructed to do so by the person who owned her.
Vosman gives an account of one of these animals, which was
brought to Holland, in 1776, and presented to the Prince of Orange.
It was about two and a half Rhenish feet high. In its manners, it
was grave and melancholy. It was exceedingly fond of the com
pany of man. When company — which often visited it — retired,
so that it was left alone, it would throw itself on the ground, ma
king lamentable cries, showing all the signs of grief and despair,
a human being could — speech alone excepted. When the keep
er appeard, it seemed comforted, and would make signs for him
to ebms close by, shaking up, and spreading out the dry
grass of its bed, for him to sit upon. It used the fork and spoon,
in eating, in the same manner men do, to convey food to the
mouth, as if it were a human being.
" There is even now, in the Museum of Natural History, in
Paris, a young Orang-outang, brought from Sumatra. This not
only possesses great docility, but seems to understand many of
the feelings and actions of man ; he is sensible of reproof, and
sheds tears and pants when scolded, as a child would do. He
imitates with great skill what he sees done, and even invents ap
propriate means, well fitted to attain his ends, when he meets
with obstacles. For example, when he was unable to catch a
little dog, more nimble than himself, which had been placed in
his room as its companion, and found himself worsted- in the
pursuit, he seized upon the end of a rope, suspended in the
middle of the room, and swinging, leaped in every direction, till
he caught the dog. At another time he tried to open the door,
as his master had done, with the key : but having put the wrono-

ANGELS OF THE SCRIPTURES. 19'
end of it into the lock, he soon however, perceived the mistake,
took it out and put in the other end.
In the year 1817, there was brought by a Doct. Abel, from
Java to England, an Orang-outang ; the account, of which, we
here extract from the Penny Magazine, vols. 1 and 2, pago
157, for the year 1832, as follows: "The Orang-outang, on
his arrival in Java, was allowed to be entirely at liberty, till
within a few days of being put on board the Ccesar to be convey
ed to England, and whilst at large, made no attempt to escape ;
but became violent, when put in a large railed bamboo cage, for
the purpose of being conveyed from the Island. As soon as he
felt himself in confinement, he took the rails of the cage in his
hands, and shaking them violently, endeavored to break them
in pieces, but finding that they did not yield, generally ; he then
tried them separately, and. soon discovering one weaker than the
rest, worked at it constantly, till he had broken it out and made
his escape. He was again captured, and taken on board the
ship, where an attempt was made to secure him to a strong, sta
ple by a cord, which he instantly untied with his fingers, as rea-r
dily as a man could have done, and ran off with the chain drag
ging behind ; but finding himself embarrassed by its length, he
coiled it up and threw it over his shoulders. This feat he often
repeated ; and when he found it would not remain on his shoul
ders, he took into his mouth. They now allowed him freely to
wander about the ship, as he showed no disposition to leap over
board, and soon became familiar with the sailors, greatly surpass
ing them in agility. They would often chase him about the
rigging, which gave him frequent opportunity of displaying his
ability in managing to get away from them. On first starting
he would endeavor to outstrip his pursuers by mere speed, but
when hard pressed, would elude them by seizing a loose rope,
and swinging out of their reach. At other times he would pa
tiently wait on the shrouds, or at the mast-head, till his pursu
ers almost touched him, and then suddenly lower himself to the
deck by any rope, that was near him, or bound along the main
stay, from one mast to another, or swinging by his hands,
moving them one over the other, the same as a man would do.
When in a playful humor, he would often swing by some loose
rope, within arms' length of his pursuer, and having struck
him with his hand which was at liberty, would throw himself
from him, with all the alertness and sport of a human ¦ being.
He commonly slept at mast-hsad, — after wrapping himself in
a sail ; in making his bed, he would use the greatest pains to re
move every thing out of his way, which might render the surface
on which he intended to lie, uneven ; and having" satisfied him
self with this part of his arrangement, would spread out the
sail, and lying down upon it, drawing it over his body, with all

20

HISTORY OF THE FALLEN

the signs of reason on the point, which seemed necessary for the
occasion. Off the Cape of Good Hope, he suffered much from
cold, especially early in the morning, — when he would descend
from his sleeping place on the top of the mast, shudering with
cold, and running up to any one of his friends, would climb into
his arms, and clasping them closely, till he felt himself growing
warm, — screaming violently at any attempt to take him away.
In his attempts to obtain food, while on board the vessel, he offer
ed many opportunities of judging of his sagacity and disposition.
He was always very impatient to seize it, when held out to him,
and became passionate when it was not soon given up, and
would chase a person all over the ship to obtain it. Sometimes,
says Doct. Abel, I would endeavor to evade him by ascending to
the mast-head, but was always overtaken or intercepted in my
progress. But if he found it impossible to overtake, on account
of my having somehow got the start of him, he would climb to a
considerable height on the loose rigging, and then drop suddenly
upon me, and rifle me of the food in my pockets. But if I, per
ceiving his intentions, attempted to descend, before he could
alight upon me in that way, he would quicldy slide down some
rope, and meet me at the bottom of the shrouds, and then obtain
his desires. Sometimes I would fasten an orange at the end of
a rope, and lower it from aloft to the deck, but as soon as he
attempted to seizo it, drew -it rapidly up out of his reach. After
being several times foiled in this way, by endeavoring to obtain
it by direct means, he would then alter his plan, by appearing to
care very little about it, — removing to some distance, and ascend
some piece of rigging very leisurely for some time ; then by a
sudden spring, would catch the rope, to which it was fastened.
But if defeated again, by my suddenly jerking it away, he would
at first seem quite in despair, relinquish his efforts, and rush
about the rigging, screaming .violently; yet he would always
return, to a renewed trial; till he could seize the rope, — disregard
ing the jerking, and allow it to run through one of his hands, till
within reach of the orange, and thus obtain it. The animal nei
ther practised the grimmace, nor antics of other monkies, nor
possessed their perpetual proneness to mischief. Gravity ap
proaching to mildness and melancholly, were sometimes strongly
expressed in his countenance. • When he first came among stran
gers, he would sit for hours with his hand upon his head, look
ing pensively at ail around him."
On board the same ship, there were several monkies, of which
the Orang-outang would take no 'notice, when seen by any per
son ; and if at any time he did allow them to play with him it
was by stealth; while with the. boys and men of the ship, he
would romp and play, freely and eagerly. At one time he was
detected ui an attempt to throw a cage of small monkies into the

ANGELS OF THE SCRIPTURES. 23
sea, as if he knew that water could kill them, — but was prevented
by the sailors ; this he did— it was supposed-!r-because he had
noticed that food was given them, — which he desired" himself.
This Orang-outang remained in England nearly two "years,
when it fell sick and died : during which, it mourned and seemed
afflicted, nearly as much as ahuman creature could have
been, and seemed to implore assistance, 'and relief from pain, of
such as stood hear him. This animal was but a small one of
the species, being but about two and a half feet high ; while
some have been seen in their native woods, as large as men ; »but
invariably go on all fours, except under particular circumstances.
What animal of the earth,, can compete with this, in giving
evidence of intellectual subtilty, and approach to mac, — as ap
pears from the foregoing accounts ? None, we may fearlessly
state; proving, as v/e deem, that this is the -creature pointed Out
in the text. This is the species of animal, one of which Satan,
the fallen angel,' an invisible spirit, made use of to hide him
self in, to deceive the woman, — by inspiring it with the gift of
speech, and faculty of more than human reasoning, for the time.
being. In its upright form, which no doubt, was its original
-position, well agreeing, in this particular, with the purpose of the
evil one; we see the.animal, earnestly soliciting, and reasoning
with the woman: — heaping argument on argument, with ad
dress, volubility^ and eloquence; wore vehement and ravishing,
than ever echoed in the halls of Greek or Roman eloquence ;
attended with attitudes and tact of persuasion, beyond all mortal
power; with blandishments infinite, to allure the woman, in
pursuit of knowledge, to pluck the fruit of that tree. (See the
Plate.) -,
The mind educated to believe the animal was not a creature
of the Ape genust but a serpent, would do well to recollect,
that the terms, as found in Genesis, " on thy belly shalt thou go,"
are far from saying, — on thy belly shalt thou creep ': as going,
or walking, is very different from the creeping, or crawling mo
tions of the snake ; plainly showing, that to go on four feet or
hands, is to go as pointed out in the text. Is it possible to con---
ceive an idea, more preposterous, than that a long tissue of a
creature, such as the snako is, could ever have walked or gone
upright, on the sharp end of its tail. If it is said, that it might
originally, have had legs and feet: yet we cannot perceive, where
they could have been placed, to any adyanfage.to the creature, as
they evidently must have been in its way. But, if to this, it is
replied, that God, when he cursed the animal, took its legs off,
and laid the creature out straight on its belly; we in our turn,
reply, byvasking.theaw/AonVy for such a notion,— as there is no
allusion ill the text, to any dismemberment of the animal, We
have another argument, to advance against the animal's having

24 > HISTORY OF THE FALLEN
been a creature, which crept on its belly, as does the snake ; and
this arises out of the phraseology of the curse, which reads, —
"cursed art thou above ail cattle." Now, are cattle classed
with snakes, or reptiles? Do snakes belong to quadrupeds?
Are they so classed in the science of zoology? No, they
are not: and never have been, in any age of the, world, but "be
long to the reptile division of nature. The word Cattle, in the
Hebrew, is Behema, and distinguishes all those kinds of animals
not1 belonging to fishes, -reptiles, fowls, or insects : — but to beasts,
which walk on the earth, with four feet. But Serpents are
classed among reptiles, — and consequently, could never, with
propriety, have been thus alluded to, as a part of the creatures,
belonging to such as the Divine Being, has in the text denounced
Cattle, or Behema.
By some, however, this meaning is denied, who are determined
to believe that the creature was a mere snake : and contend that
the phraseology, — cursed art thou above all cattle, — meant:
cursed art thou above all kinds of animals : whether of beasts,
fishes, fowls, reptiles, or insects.' But as the term Cattle, or Be-
Jiema, is not descriptive of all kinds of animals, existing under
all possible forms and circumstances, we conclude, that the crea
ture belonged to that division of nature, called Behema, or it
would have been said: cursed art thou above every creature
under heaven, instead of — all cattle.
But says the querist, how is this? — could the Orang-outang, ,
have been classed with creatures which went on four feet, when
it is supposed that it went upright on two, like men ? Yes, is
our reply ; it may so have been, on account of its arms being of
great length : much longer, than those of man ; and because the
Divine Being, knowing his own purpose of then reducing this
hitherto exalted animal, to the condition of all cattle, — namely,
go on four feet. But, says the querist, how is it, that this animal
is cursed more than any other creature? Does it not in all res
pects enjoy itself, as an animal, as well as all other beings of the
creation ? Our answer is : no doubt it does, as it cannot know
anything of its former shape, or attitude ; yet in its motions, —
whether upright, or on all fours — there is a strange shambling
awkwardness, which characterises the creature, — not accompa
nying the motions of any other animal of the whole creation :
which marks it as having been cursed, and changed from its first
erect and easy position of action. That the animal originally
went upright, like a man, is shown, from the words of Moses : 
" on thy belly shalt thou go ;" or these words are without mean
ing, and the curse a solemn nothing. If it is enquired, whether
the Orang-outang, or any of the Ape genus eat dust : asthe text
reads, — " dust shalt thou eat all the days of thy life :" it is an
swered, they do; inasmuch as they now are entirely indif-

ANGELS OF THE SCRIPTURES. gg
ferent to the circumstance of their food being in, or among
the dust of the ground ; but was n6t originally so, havino- in
their upright position picked their food, which was the fruft of
the woods, from the boughs, with their fingers, clean and pure, as
produced from the bud and flowers of the trees,^-unmigled with
tift dust of the ground. Dust, of itself, imparts no nourishment
to any creature, and is never taken into the stomach of any ani
mal, except by accident, or for some property, it often possesses,
which is detected by the senses : such as salts, sacharine, &c.
On this very account, we learn that the eating of dust, as the
text reads, must take place, only in the act of receivering other
food : as it is incapable of sustaining animal life, and could never
have meant that dust was to be the only food of any creature. >
But to those who will believe a snake was the animal, we
ask : does the snake, of any kind, subsist on dust ? We answer,
no : — as flesh, living flesh is the food of all the serpent tribes," or
otherwise, they eat nothing : but upon this, they feed, even to
surfeiting, so as to disable them from crawling, — exceeding all
bounds, except their own unconscionable stomachs.
This fact is of itself sufficient, without one additional reason
to veto the idea of the creature having been a serpent, — such as
is commonly supposed. But, whatever this subtilist beast, or
Behema of all the field, or world, was ; we cannot suppose with
some, who are of great account in the learned world, that it had
naturally, the power of speech. The power of speech, so as to
articulate words, conveying distinct ideas, supposes the presence
of a ratioual soul, and of an intellectual mind, — which great and
inestimable gift, is denied to all brute existences. It is true, how
ever, that the animal in question, was found holding aconversa-
* tion by articulate sounds, and intellectual reasoning, with the first
woman : which at once proves it was inspired by some power
superior to itself, which we believe to have been a bad, or evil
power, and such an evil power as the Scriptures are commonly
understood to assign to the nature of the devil,— whose character,
and being, we shall in due time and order examine. If we admit
the animal had naturally, the ability of reasoning, and gift of
speech ; we at once plunge into a number of strange absurdities,
no less amusing than foolish. The first absurdity, is : we are
presented' with an instance of a mere brute, having a reasonable
soul, — or it could not have been capable of articulate speech,—
and consequently of rational thought, and powers of argumenta
tion. A second absurdity, is : we are presented with a dumb
beast, which knew far mare of the Law of God, and of the con
sequences of breaking it, than even the man' and woman— as
perfect as they were; of whom it is said in Scripture, that he
was created, head and superior, of all the works of God, belong-

26 HISTORY OF THE FALLEN
ing to the earth ; but this animal knew more, on the abstruse
points of moral law, than both of them together. A third absur
dity follows on this supposition, which is this : the animal, and
consequently its whole race, were very likely to have become the
teachers and monitors, of the human family, as we see they had,
in the instance of this leading animal, already commenced! a
course of instruction, even on theology, when as yet, the two
first of the human race, were in a state of sinless perfection. But
if we believe some evil being, such as the Scriptures make Satan
to be, entered into the organs of the animal's brain, and influenced,
it for the tima being, causing it to utter words, accompanied with
accurate reasoning powers, then we avoid the foregoing difficul
ties and absurdities.
But Universalists however, deny that there was any animal
in the case, interpreting the whole affair, as descriptive of what
they call the lusts of Eve, even before she had sinned. But as
we shall have much to say on this subject, before we finish the
work, we desist for the present, and bring forward in our next
chapter, an account of serpents, and the arguments in favor of one
of the species,1 having been the instrument of Satan in deceiving
Eve, according to the popular opinion — instead of an Orang
outang.

Arguments and Ancient Tradition which go to prove, in the
estimation of many, thai a Snake was the Animal of the
Text of Moses, made use of as an Instrument by Satan to
deceive the First Woman, preluded by the opinion of Mil
ton on that subject, as expressed in his Paradise Lost.
But notwithstanding the foregoing remarks, respectino the
identity of the animal called In tlie book of Genesis, the subtilist
beast of all the field, we shall in this chapter, introduce to the
reader's notice, other opinions, respecting that matter. The
popular, though in all probability, erroneous belief, that a snake
was the instrument, by which-Satan ruined our common parents,
has obtained in all ages, and has spread abroad on the wide
wings of tradition, and flown to the ends of the world : as all
nations have in some shape, accounts of the seduction of the first
woman, by a serpent, which tradition has obtained, even among
the aboriginal Indians of both South and North America. Hun>
boldt, in his researches in Mexico, found in their parchment
books, the story of that occurrence, recorded by a picture paint
ing, which exhibits a serpent, standing on the extreme point, or

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HI

i'Wi f .- -r?y i' :>

¦O.KWHL.S OF THE SCRIPTURES. 29
end of its tail, in the act of conversing with a woman, by vibra
ting its forked tongue.
Upon the supposition Of the animal having been a snake, Mil
ton, the prince of poets, has beautifully told the story, in blank
verse, in his Paradise Lost, which we will here briefly repeat
in prose. From this writer's views, it appears, that after the fall
of the angels, — who kept not their first estate, and had seconded
the rebellion of Lucifer, and had been cast down from heaven to
hell, with their great chief: that he made his escape from this
prison, — which is situated somewhere in space, far beyond the
bounds of the rest of creation, — and found his way to the Sun,
where he seems to have halted awhile in his flight, for the purpose
of observation. From so conspicuous a place, he viewed the
several planets, or worlds, which roll in their orbits around
the sun. And now remembering an ancient prophecy once
tumored among the angels of heaven, before his fall, that a cer
tain world was to be created, which should bo inhabited by a
race of beings, extremely singular, who were to be endowed with
corporeal bodies, of a peculiar shapey-and withjninds, but little
inferior to themselves, and were to be beloved by the Creator, in 8
very tender degree. But which of the worlds, then in view, was
the one, he could not make out : or whether it belonged to the
family of the sun, on which he then stood, as there were others
in sight, rolling through the vast ocean of space. But from this
dilemma of uncertainty, respecting the exact globe which con
tained the singular raee called man, he was relieved by the sud
den appearance of a youthful angel, who came flying on the
easy pinions of excursive discovery, among the works of God.
Of this youthful angel, Satan was resolved to enquire : but first,
in a twinkling of light, before he should be discovered by the
journeying seraph, he changed his shape and habiliments, from
those of a thunder-scarred, and hell-burnt fugitive, with shorn
and sooty wings, to those of a stripling angel, clothed with the
bright and happy rays of heaven. (See the Plate.)
This done, Satan by a flutter of his wings, attracted the ear of
the heavenly traveller, who in a moment, from celestial courtsey,
let fall his gorgeous wings — which from his shoulders to his feet,
clad him round with a starry brightness, — and bowed him low,
as heavenly spirits are wont to do, when they' meet. But Satan,
not a whit behind in good manners, being thus compelled by
his own duplicity, also bowed in return. Compliments being
ended, Satan, with submissive voice, as became his seeming
youth, enquired,which of all the worlds in sight, was the abode of
man, as much he said, he wished to see and to admire this late
display of creative power and wisdom. The angel which he
here fell in with, was according to Milton, Uriel, one of the seven
swift winged ministers of the throne of God, who were ever ready

So

HISTORY OF THE FALLEN

to bear the commands of the Eternal to all worlds ; who stood in
waiting, in an attitude of heavenly condescension, to the enqui
ring seraph, as in- a moment he pointed out our globe ; when each
waving a hand in token of departure, they spread their wings
aloft ; Uriel onward' shot, as from his pinions there went forth a
sweet perfume, filling a wide circuit of the sky ; while Satan,
plunged him headlong down to the ecliptic, nor stayed his rapid
flight till his feet stood on the summit of a blooming mountain,
in the very circuit of Paradise.
He now betook himself to the task of ascertaining the habitation
of those singular beings : whom he soon descried in a beautiful
bower, laden with fruit, and that they were male and femdle, a
condition to Satan, wholly till now, unknown. He now disapr
peared, or became invisible, and stood beside them unseen, and
listened to their conversation : by which he learned their moral
condition, and that they were under restraint in one — and but
owe i particular, and this was .respecting a certain tree, and its
fruit, which he found was forbidden them, and' was meant as a
test of love and obedience, while all things else beneath the
whole heaven was theirs to enjoy. On the forehead of the man,
and on his limbs, was seen and known the stamp of God-like
work, though formed of matter, a thing till now never conceived
of by this sining angel. But most of all, there burned the mild
fires of heavenly origin in the eyes of Adam, beaming forth in
serene, but commanding majesty, the very image of the invisible
God, as it was there he met the heaven-abashing power of high
and holy intelligence in its brilliancy, though connected with
unthinking matter. There was also the companion of Adam, a
female glowing in holy beauty, fearful to look upon, so bright
and fulgent were the glories of her person, which was shaded
to the feet, with shining golden locks, full and redundant, as the
rays of a morning sun, which played in the softly moving winds,
like the very fibres of life, in joyous assemblage. She also was
formed as man, but more soft and tenderly made, in every limb
and feature, while .in her eyes, there was the heaven of mildness,
pouring forth their beams, as the fountains of life, beneath the
sapphire throne of bliss. He heard them commune of joys :
while each turned on the other looks of sweetness, beyond com
pare ; this moved his malice and hatred, which as a hell of
moulten iron within his heart, raged a tempest ; when Satan
resolved their ruin, and straightway put in requisition all his
wiles, as he knew they could not be destroyed, except by being,
induced to disobey that one only law, or prohibition of the tree
and its fruit. Wherefore, it was not long ere he discovered the
SerpentyOi snake'to be the subtilist beast of all the field or ani
mals of the earth, and having found one of a prodigious size
and withal exceedingly beautiful, being covered with green and
gold, striped and spotted with every shade and hue of the rain-

AIVUELS OF THE SCRIPTURES. 31
bow,W that tips the wings of beauteous fowls, and flowers of
earth, so ranged and mingled, that it seemed a creature fit to be
gazed upon even by angels. Into this serpent, in a moment Satan
transfused himself, being a spirit, and took his seat in the brain •
.by which he soon gave tone to the organs of the creature, so that
speech rolled as fluently from his fiery tongue, as from the lips
of Eve herself. But according to this author, the incomparable
Milton, the serpent was not then as now, prone on the ground
winding its way over the earth like a contemptible worm, draggino-
its snakey folds far behind ; but was formed in a coil, a tower of
rising folds, like a cable to some stately ship, which the sailor
bends in a ring, on the ample deck of a man of war, while its
head, with eyes of carbuncle or diamond, towered aloft, viewing
all things far and wide, privileged in this respect also, as in the
gift of cunning, above all the other beasts. Its motion, in this
fopn, was rapid as the whirlwind, moving round and round, On
its own base, with a quivering velocity, and seemed a rushing
flame, while its head on high, kept its course, with eyes so bright
and sparkling, that stars seemed to leap forth on the air, as the
creature in its swiftness, rushed over the plains.
Such was the animal, and such the original manner of its mo
tions, till God, by the curse, " on thy belly shalt thou go," (creep)
straightened it on the ground, according to Milton. By which
we certainly think the creature was the gainer, as its present mode
of moving is far better adapted to pass over rough ground, water
or marshy places and mountainous districts, than in its upright
or pyramidal form. (See the piate.) >,
We have said a few pages since, that the tradition of all na
tions, favors the belief that the animal was a snake, which Satan
made use of to deceive the first woman, and this we now proceed
to show. But whether it should be allowed to prove any thing,
as to its real identity, must be left to the reader after all. On this
curious subject, under the head serpent, see Watson's Theo
logical Dictionary, 1832,*. as follows: — "In Egypt and other
oriental countries a serpent was the common symbol of a power
ful monarch ; it was embroidered on the robes of princes, and
blazoned on their diadems, to signify their power and invincible
might, and that as the wound inflicted by the basilisk is incu
rable, so the fatal effects of the displeasure of kings were neither
to be avoided nor endured. The basilisk is of a redish color, and
its head is adorned with a crown in the form of a cone of a bright
yellow ; it is not entirely prostrate, like other serpents, but runs
with its head and half its body erect, the hinder part sweeping
the ground as it moves. On these accounts, its crown and )ialf
erect position, the symbol of this serpent was preferred to all crea
tures, as a token of regal power. This fact is attested by the
Arabian name of this serpent, which is melecha, from the Hebrew
verb malach, to reign ; and was therefore considered the king

32 HISTORY OF THE FALLEN
of'Serpents. In agreement with which, it is said that all other
serpents acknowledge the superiority of the basilisk, by flying its)
presence, and hiding from its sight. This serpent is supposed to
live longer than any other. The ancient heathen have therefore
pronounced it immortal, and placedit among the number Of their
gods. This species of serpent, it appears, is still found in the
mountains of India, growing to a great size, covered with scales,
resplendant with burnished gold, having a kind of beard hanging
from their lower jaw, which renders their aspect exceedingly
frightful, while they have a cry, shrill and fearful," a circum
stance attending no other serpent in being, as the voice of the ser
pent species, except this, is but a hiss. " The. trait which distin
guishes this dreadful serpent as belonging to the basilisk family,
is its crown of bright yellow," growing on its head in the manner
of the dung hill cock, " with a protuberance projecting out beside
it as red*as a burning coal." (See the plate.)
There, are other serpents of India which are very dreadful,
among which are the great li-boa and anaconda, the real drag
ons of the ancients. " To these serpents rites were devised, tem
ples built to their honor, and priests appointed to conduct the
ceremonies of their worship. These miserable idolaters, appeared
before the altars of their serpent deities in gorgeous vestments,
their heads arrayed with real serpents, or with the figures of
serpents,' embroidered on their tiaras, while with frantic exclama
tions they cried out, Eva ! Eva I which exclamation is thought,
by some to have been in evident allusion, to the triumph, the oW
serpent, the devil, obtained over our first mother Eve. In conse-'
quence of this, some do not doubt, but the snake was indeed, the
very instrument of Satan ; and in pursuance of this idea they sup
pose the evil spirit was permitted to insult our fallen race, by exalt
ing the serpent, his chosen instrument in accomplishing our ruin,
to the first place among the deities of the heathen world, and to be
reverenced by the most sober and solemn acts of worship. - The
figures of serpents adorned the portals of the proudest temples of
the east : the serpent was a very common symbol of the sun, and ,
is represented biting its own tail with its body formed in a circle,
in order to indicate the ordinary course of this luminary, and
under this form, it was an emblem of both time and eternity. A
serpent was the symbol of medicine, and of the gods which pre
sided over it, as of Apollo and Esculapius. In most of the an
cient rites is found some allusion to the serpent under the titles
of Ob, Ops, Python, <fcc. hi the orgies of Bacchus, says Bry
ant, the persons who partook of the ceremonies, used to carry
serpents in their hands, and with horrid screams call out Eva,
Eva; being according to the author just named, the same as
Epha, or Opha, which the Greeks rendered Ophis, denoting a
serpent ; but having no allusion to Eve as supposed by some.
These ceremonies, and this serpent worship, began among the

ANGELS OF THE SCRIPTURES. < i35
Magi, who were the sons of Cush, the children of Ham, the
son of Noah, and by them was propagated in various parts of the
world. Wherever this people founded any place of worship, and
introduced their rites, there was generally some horrid story of a
serpent. There was a legend of a serpent at Colchis, in Egypt,
a£ Thebes, in the same country, and at other places. The
Greeks called Apollo himself, Pythian, (the destroyer of a mon
strous serpent bred in the mud of the deluge,) which is the same
as oupis, or oub; and is a serpent. In Egypt there was a ser
pent named Thermuthis, which was looked upon as very sacred,
the likeness of which the natives are said to have used as a royal
tiara, with which they ornamented the statues of Isis, then ox
god. The kings of Egypt wore high bonnets terminating in a
round ball, surrounded with figures of asps ; their priests also
had the figures of serpents on their bonnets," which they wore
in the temples of their gods.
" Abaddon, the destroyer, mentioned in Rev. ix. 11, as a name.
of the devil, is supposed by Mr. Bryant to have been the name
of the ophite, or snake god, with whose worship the world had
been long infested. This worship began among the people of
Chaldea, who built the city of Ophis,. [or snake city] on the river
Tigris, and were greatly addicted to divination, and the worship
of serpents. From Chaldea this worship passed into Egypt,
where the serpent deity was called Canoph, Caneph, and Cneph.
It also had the name of Ob, or Oub, and was the same as Basi
lisk, or Basiliscus, the same as the Egyptian Thermuthis, and
made use of by way of ornament to the statues of their gods.
. As the worship of the serpent began among the sons of Cush,"
the father of the African or Negro nations, the descendants of
Ham, " Mr. Bryant conjectures that from thence they were de
nominated Ethiopians, and Athiopians, from Alh-ope, or Aih-
opes, the god whom they worshipped, and not from their com
plexion. The Ethiopians brought their rites into Greece, and
called the island where they first established themselves, Elo-
phia Solis Serpentis insula ; the same with Euboza or Ou-
boia, that is, the Serpent island, or where the ophis, or snakes,
were worshipped. The same learned writer discovers traces of
the serpent worship among the Hyperboreans, at Rhodes, in
what is now called France, named Ophiusa, in Phrygia, and
upon the Hellespont, in the island of Cyprus, in Crete, among
the Athenians, in the name of Cecrops, among the natives of
Thebes, in Baetia, among the Lacedemonians, in Italy, in Syria,
<fcc. and in the names of many places, as well as people, where
the Ophites settled.
One of the earliest heresies introduced into the Christian
church was that of the Ophites who held serpents as emblematical
of supernatural power, the traits of which are still seen on many
of their medals, the relics of Gnosticism, which are stil extant,

36 HISTORY OF THE FALLEN
specimens of which are shown toward the close of this work, in
fac similie.
The form assumed, or animal used by the tempter, when he
seduced our first parents, has been handed down in the traditions
of the most ancient nations ; and though animals of the serpent
tribes were generally worshipped hy the pagans, as symbols of
the agathademon, they were likewise considered the. types or
figures of the evil being. One of the most remarkable accounts
of the primeval tempter, under the shape of a serpent, occurs in
the Zendavest-a of the ancient Persians, a book on theology and
the worship of the gods; The dragon, or Ah-riman of the Per
sians, and the malignant serpent Caliga of Hindoo theology,
appear to be closely allied. This dragon of the Persians is rep
resented as the decided enemy of the mediatorial god,- whom he
persecutes with the utmost fury : though, as the Zendavesta
teaches, he is finally to be vanquished by his celestial opponent,
the mediatorial god." But from whom did the Persians derive
their idea of a mediator? We answer^ from Melchisadec, the son
Of Noah.
" The serpent Typhon, of the Egyptians, who is sometimes
identified with the ocean, because the deluge was esteemed as
the work of the evil being, and the serpent Python, or Apolyon,
of the Greeks, who is evidently the same as that of the Egyp
tians, appear to have the same origin, which was a tradition of
the form which Satan assumed when in Paradise. Perhaps also
the belief that the serpent Python or Typhon was once ora
cular, or had a human voice, which caused the so frequent use
of serpents in their rites of divination, arose from a tradition of
the vocal responses which the tempter gave to Eve, under the
borrowed form of the serpent. We may still ascribe to the same
source, that rebellious serpent, whose treason seems to have
been so well remembered among the inhabitants of Syria.
Pherecydes, a native of Syria, bestows upon him the Greek
name of Ophioneus, or the serpent god; yet extends his view of
him, under the name of Ophioneus, as being the prince of those
evil spirits who once contended with the supreme god, Cronus,
who cast them out of heaven. Their happiness being thus justly
forfeited, they henceforth were plunged into the depths of Tar
tarus, in the fiery bowels of the deep, hateful and hating each
other. From Syria and the east, this history passed into Greece, min
gled, however, with allusions to. the deluge. The same evil
being, in the same form, appears again in the mythology of the
Goths, or Sythians. We are told by the ancient scalds, or bards,
that the evil being, whom they denominate Loke, unites great
personal beauty with a malignant and inconstant nature • sur
passing all creatures in the depths of his cunning and perfidy.
Here the primitive glory and majesty of Satan, before the linea-

ANGELS OF THE SCRIPTURES. 37
ments of celestial beauty were defaced, by his rebellious aposta
sy, is not obscurely alluded to ; while the craft and malevolence
which marks his character as a fallen angel, are depicted with
sufficient accuracy." Thus we have shown that the worship of
serpents may be traced in almost every religion, through ancient
Asia, Europe, and Africa. From which we derive at least this
great fact : that the traditions of all ages arid nations of the earth,
corroborate the Mosaic ¦ account of the fall of man, by the
machinations of an evil spirit in the disguise of some animal ;
which it is true, this tradition seems to point out as having been
some monstrous Serpent, Snake or Dragon.
But if the word Nachash, in the text of Moses, does not mean
definitely the Ophi, or snake, the whole foregoing history goes
for nothing: so far as it regards proof, as to the identity of the
animal Satan made use of on the occasion of man's ruin. But if
a snake was not the creature, — How then, it may be enquired,
came this universal tradition in existence? How is it that this
opinion has seemed to prevail in the earliest ages, and handed
the serpent down to posterity, as the identical animal which
opposed the good being, th3 mediatorial, or redeeming god,
and secured the worship and veneration of men ? To this we
answer ; its worship may, have been induced from its native hor
ror of aspect ; its deadly power of poisoning, by a sting of its
fangs ; its insiduous and silent manner of approach, so that ere
its victim is aware, death, in the form of a terrific serpent, has
stung life away, in dreadful agonies. No creature which God
has made, is so universally dreaded, and so formidable, as the
serpent, especially the larger kinds, such as the boa, the anacon
da, and tiie crested basiliscus of India. On these accounts, this
species of aninial, as we have seen, became early in time, the
symbols of power, of terror, and of death, on the brows of kings
and priests, and were chosen badges of authority, of royalty, and
of rule among men. From this circumstance, the transition
was easy, to that of a higher cast, even veneration, worship,
and deification, which have been bestowed on less fearful ani
mals and for smaller reasons, among barbarous and ignorant
nations. But can this circumstance account for the belief which
prevailed in the world even before Moses wrote the book of Gen
esis, that the serpent was the animal which Satan made use of
in the ruin of man. We think it can: and on this principle,
which was, that the serpent was then considered as the worst
creature in the whole creation, and therefore, exactly fit for the
worst spirit in being, to make use of, in a work so ruinous : on
which account it was not hard to slide into this belief, after the
time of the flood, and the history of it retained only by tradition,
in the keeping of wandering families, and tribes.
As to the subtilty of serpents, there is no evidence with which
we are acquainted, unless it be their courage, their fierceness,

38 HISTORY OF THE FALLEN
their voracity, their power to charm, or fascinate, and their abiU
ity to inspire horror. That they manifest art and ealeulation —
especially those large serpents of" the tropical countries — in secu
ring prey, is not denied ; but as much can be asserted of all kinds
of animals. Of these kinds, their strength is irresistable, when
brought in competition with any other creature, and their cour
age equal to their strength, as they will not turn aside for the
fiercest tiger, elephant, leopard, or human being ; nay, they all
flee its sight in the utmost consternation. When one of these
creatures has seized its victim, even though it be a tiger of the
largest size, it never lets go its hold, though f he struggle continue
for days before it gets the victory. Its management during such
contests, its patience till it has the mastery, the advantage it
secures over its victim at every struggle, certainly shows the
creature's calculation : but as mueh may be said of any other
animal. There is, it is true, a terrific majesty in the appearance
and demeanour of a large serpent, as whoever has met with a
rattlesnake, can testify.. This serpent will not precipitately flee
when discovered, but if it moves at all, its motions are at its leis
ure, maintaining a grave majesty as it views its disturber, with
a sideway look, as if ascertaining the nature of its enemy, as it
retires from sight. Its manners in this respect may be compared
to the lion, which maintains its majesty by its slow and consid
erate attitudes, when suddenly aroused from its lair.
But before we leave this subject, we will give several accounts
of the larger animals of the serpent species, as known in the trop
ical countries of the old world. " Not many years since, Mr.
Edwards, the English resident in the Island of Ceylon, saw there
a serpent which measured thirty-three feet four inches. It was
covered with scales, ridged, or partly elevated along the back.
Its head was of a green color, with large black spots, in the mid
dle, and yellow streaks around the jaws, and a yellow circle, like
a golden collar around his neck, and behind that a black spot.
Its head was flatish, and broad, its eyes monstrously large, very
bright and terrible. Its sides were of a dusky olive color. Its
back was very beautiful, a broad streak of yellow curled and
waved at the sides ; along the edges of this, ran a narrow streak
of flesh color, on the outsides of which was a broad streak of a
bright yellow, Waved, colored and spotted at small distances, with
roundish and long blotches, of a blood color. When it moved
in the sun, it appeared exquisitely beautiful. It had coiled
itself among the branches of a large palm tree, watching for
its prey; when, not long after, there passed beneath it a crea
ture of the fox kind, when it darted down as swift as a ray of
light, seized it, broke its bones, and soon swallowed it- when
it again resumed its place among the boughs of the tree' where
it remained during the night, which circumstance was known
from what transpired in the morning ; which was as follows ¦ 

ANGELS OF THE SCRIPTURES. 39
The sun was but a little way up, when there passed on its way
beneath the fatal tree, a tiger, about the size of a yearling heifer,
which was no sooner exactly beneath the serpent, and within
its reach, than he darted down, seized the animal by the back
with his teeth, at the same time twining itself several times
around its body. It then loosened its teeth from the tiger's
back, and griped its entire head in its mouth, tearing, grinding
and choking it all at once, while the furious tiger resisted and
fought to the utmost of its power. But finding it hard to con
quer, and the bones not easily broken, it had recourse to strata
gem ; which was to wind its tail around the tiger's neck, and
drag him to the tree, against which the serpent leaned its
victim, when it darted its coils several times round both the tiger
and the tree, crushing him against it, till his ribs and bones were
broken and bruised to pieces. After it had killed the tiger, with
inexpressible torture, of about a day's continuance, the serpent,
during the night, slavered it over with the juices of its tongue,.
and the day following swallowed it whole. This distended its
stomach so much that it could not run ; when Mr. Edwards and
several of the islanders assailed and killed it. Brown's Bible
Dictionary, under the head "Serpent."
But we have accounts which may be relied on, of serpents of a
much greater length, amounting even to eighty and a hundred
and twenty feet, natives of Africa, the Indies, and of the tropical
islands. A curious and thrilling account of the capture of one
of these animals in Egypt is given by Diodorus Siculus who
lived in the time of Augustas Csesar, the greatest historian of the
age. " A number of hunters, says that author, encouraged by
the munificent offers of Ptolemy, king of Egypt, resolved to bring
him one of those serpents to Alexandria. This enormous reptile,
thirty cubits long, (which is fifty feet) lived on the banks of a cer
tain river, the Nile it is likely. There he dwelt, reclined upon
the ground, near his cave ; his body coiled in a circle ; but when
it saw any animal approach the bank where he lay, he darted
upon it with dreadful impetus, seized it in his jaws, or strangled
it in the folds of his tail. The hunters descrying him from a
distance, conceived that they should easily succeed in taking him
alive in their nets and load him with chains. They advanced
with resolution, but when they were come within a short distance
of the huge animal, the ferocious glare of his eyes, his rough and
scaly hide, the noise which he made in rousing himself, and his
open mouth armed with long and curved teeth, inspired them
with alarm. They ventured, however, to approach, step by step,
till so near as to throw some heavy chains upon him ; but scarce
ly had they touched the monster, when he turned furiously
round, seized the nearest hunter in his mouth, and killed another
by a stroke of his tail. The rest now fled in terror ; but being
unwilling to forego the rewards of the king, they invented another

40 HISTORY OF THE FALLEN
method of accomphshing their purpose. They made a net of
strong ropes, proportioned in size to that of the serpent, so as to
hold him if they could but entangle him in it. To accomplish
this, they watched a time when he left his cave to seek for prey,
and blocked up its mouth with large stones. Then at a lit
tle distance, they spread the net over a space of .ground, and
kept themselves as silent as as they could, till the serpent's
return, when he found his abode beset by a host of armed
men, horses, and dogs. At first, on discovering this, the mon
ster raised his head to a great height, so as to overlook men,
horses and all, uttering frightful hissings. But being intimida
ted at the great number of his foes, and as the darts and (iron)
arrows," shot from steel bows, " assailing him from every quar
ter, he rushed with violence to the entrance of his cave. But
finding this blocked up, and at a loss how to escape from the
attack of the' hunters, the noise of their trumpets and dogs, he
turned to flee, or to fight, when they drew the net around him,
in which he became entangled, and soon wearied himself with
tremendous efforts to break through, but was subdued, and
conveyed to Alexandria, to the great astonishment of the popu
lace, where he was kept in a place fited up for his reception. If
the passion of anger and,rage, is an evidence of the subtilty of
serpents, then have they the -pre-eminence over all other crea
tures, and especially the boa, the anaeonda, with the crested basi-
liscus of India ; but we do not know that this circumstance is
evidence. Now a serpent of either of these kinds, but especially the ana
conda, as it is the longest of all land serpents, rolling or whirling
its folds in a pyramid along the earth, as Milton has supposed,
towering on high, glittering in its glory of maculated splendor,
would not be an unseemly minister of the arch fiend, whereby
to introduce himself to Eve, the queen of the earth, and of the
human race, ori a business which was to determine the fates of
millions, so far as the sufferings of this life was concerned, at least.
To give the reader an idea of the brilliant thought of Milton,
respecting the original form and manner of the moving of the
¦serpent, as it existed on the plains of Paradise, we present a plate
of the creature, beneath the thick boughs of a tree, around which
are entwined the redundant foliage of the grape vine, laden with
fruit as large as apples. (See the Plate.)
But as it respects certainty about the foregoing, in identifying
the true animal by which Eve was destroyed, the reader will
have his own belief; yet the writer of these sheets inclines
to the opinion that it was the Orang-outang, because that crea
ture is the most cunning, the most artful, and the most subtil
of all the animals of the globe, and approaches nearer to man, both
in intellect and form, than any other creature. The female
suckles her young at the breast, holding it in her arms, the same

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ANGELS OF THE SCRIPTURES. 43
as a womanVould do, fondling it with equal delight and endear
ment. As a powerful evidence that the serpent was the animal which
Satan made use of on the occasion of the fall, as thought by many,
is the circumstance of the universal terror this creature inspires,
when met with by man ; imagining that in this fact is fulfilled
the word of God, which was addressed to the serpent, at the time
he was judged, in the garden with Adam and Eve ; which was,
"And I will put enmity between thee and the woman,~and be
tween thy seed and her seed, it (Christ) shall bruise thy head,
(the devil,) and thou (devil) shalt bruise his (Christ's) heel," in
death. Christ is the seed here meant, which was emphatically the
seed of the woman, (Mary) and not of man ; which cannot be said
of any other daughter of Adam's race, as it is from the man that
the germinating principle of human existence proceeds. The
enmity therefore, which is here alluded to, was to exist between
Satan and Christ, and not between the human race and the
race of snakes, or any other animal ; as it is said in scripture, that
Christ came into the world to destroy the works of the devil, and
to bruise Satan under the feet of the saints, according to the
New Testament, and has nothing to do with the shuddering sen
sations felt when we meet with this reptile. But Universalists
believe this enmity consisted in the opposition the heavenly man
and the earthly, man had to each other in the human breast,
when first created. But this idea is exploded, when we recollect
that God could never have been the author of two contending
powers in the same human soul, as it came first from his hand,
the one an enemy to all righteousness, and the other consonant
to all holiness ; as this would seem to be a conflict, between the
powers of the mind and the passions, set on foot by the creator,
for no other purpose than man's ruin.
" Thou shalt bruise his heel : — this is understood of Christ,
the seed of the woman. His heel means, first his humanity,
whereby he trod upon the earth, and which the devil by the in
strumentality of wicked men, bruised and killed. Second his
people, his members, whom Satan in divers ways bruises, vexes,
and afflicts, while they are on earth, but cannot reach either
Christ their head in heaven, or themselves, when they shall be
advanced thither. In this verse therefore, notice is given of a
perpetual quarrel commenced between the kingdom Of Christ,
and the kingdom of the devil, among men ; war is proclaimed
between the seed of the woman, and the seed of the serpent, the
devil." Rev. xii. 17. Benson's Commentary on Genesis,
3d Chap.
But were we to conclude, that the word of God in the above
respect isf fulfilled, in the circumstance of the inclination we feel
to kill this frightful reptile when met with, and the inclination of
serpents to bite whatever comes in their way, we do not perceive,

44 HISTORY OF THE FALLEN
that by this, any great thing worthy, of the divine foresight, or of
use to man, is made out ; as all snakes will die some how or other,
even if this enmity had never existed. It is true nevertheless,
that a natural enmity exists between serpents and men, and also,
between the serpent tribes and all other animals ; but wholly on
account of the poison fang of smaller serpents of various kinds,
and of the bone brealdng" power of the larger, which have not
the poison teeth ; and this is reason enough, without superadding
the influence of Satan, to those two qualifications.
Whoever may have contemplated a serpent of the larger kinds,
or even the common* rattlesnake, and especially its head,, will
bear witness, that there is assembled all that is necessary to con- '
stitute horror, to freeze the blood, to paralize courage, and to
cower the fiercest eye, whether of man or beast ; as if the auda
cious spirits, the fallen angels, had taken up their abode in the
bodies of serpents. The terrifying form of a serpent's head above
that of all other animals, must have been the reason why the son
of Sirach, the writer of the book of Ecclesiasticus^ chap. xxv. lSy
has said, " there is no head above the head of a serpent" Apo
crypha. There is no animal which will fight more obstinately than
the serpent, with any creature which attacks it. There is noth
ing which can inspire equal terror with the anaconda and great
li-boa; a whole town or neighborhood; in the countries where
they are found, is thrown into the utmost consternation, if it is
but announced that an animal of this sort has been seen any
where near, none daring to stir abroad till the creature's depar
ture. In certain districts of both Africa and South America, the
serpents have so multiplied, of all sorts, as that they have obtained
exclusive possession, frightening away every other creature, even
animals of the most ferocious description. Regulus, a Roman
general, nearly three hundred years B. C, while leading his army
along the banks of the river Bagrada, in Africa, met with a ser
pent, which disputed his passage across, destroying great num
bers of his men, which he however lulled, with his battering
rams and catapulta, machines formed ,for the purpose of heaving
large stones with force and precision. Pliny, the most learned
of the Roman historians who flourished in the first century, states
that he had seen the skin of this serpent, and that it was one
hundred and twenty feet in length.
Though we have indulged our thoughts at some length on
the subject of serpents, yet we cannot well forbear to give an
account which respects the power of serpents to charm or fasci
nate such creatures as venture to gaze steadfastly upon its
eyes. But whether such a power, if it exists, is the result
of subtilty and cunning, or is the mere force of instinct in
the animal, is the question, which, as yet is not decided, and ma
ny doubt it altogether. Few human beings so far as 'we have

.»«f JS1.S OF THE SCRIPTURES. 45
heard, have tried by experiment, whether they have this power
or not ; one, however, as related by a pioneer settler and hunter
in the early times of Vermont, states the following respecting
himself. "In one of my bunting excursions, on a fine morning, accom
panied by my wife, (as we were. but just married,) the sun was
shining warm and sultry, while all above was clear and bright.
I had left my companion at a certain place, beneath the shade of
a young pine, for a short time, in pursuit of game, which drew
up a steep, ledgy hill, and while struggling to ascend, I was
startled by a quick grating rattle very near me ; when looking
eagerly about, I discovered a short space before me, on a smooth
rock which lay fair to the sun, a large rattlesnake, coiling him
self, to make the deadly spring. The serpent was within a few feet
of me, and I paused for a moment, ere I should kill it, to survey
it. But whiledoing so, yet I know not why, a strange feeling of
curiosity came over me, which unaccountably fixed my atten
tion. Suddenly the snake unwound his coil, as if relenting from
its purpose of hostility, and raising his head he fixed his bright
eyes directly upon my own. A chilling and incredible sensation,
totally different from, any thing I had ever before experienced,
followed this movemement of the serpent. Yet I stood still and
gazed steadily and earnestly, for at that moment there was a
visible change in the reptile : his form seemed to grow larger
and his colors brighter. His body now seemed to move with a
slow and almost imperceptible motion toward me, while there
came a low hum of music from him, or at least it sounded in my
ear, a strange sweet melody, faint as from the throat of the hum
ming bird. Then the tints of his body deepened, and changed,
- and glowed with green, purple, scarlet, and gold, until I lost
sight of the serpent entirely, seeing only wild and curiously wo
ven circles of various colors, quivering around- me like an atmos
phere of rainbows. I seemed in the centre of a great prison, —
a world of mysterious colors : the tints varied, and darkened,
and lighted up again, around me, and the low music went on
without ceasing, until my brain reeled, and fear now fear the first,
came like a shadow over me. This sensation gained upon me
rapidly, and I could feel the cold sweat gushing from my brow.
I had no certainty of danger in my mind — no definite ideas of
peril— all was vague and clouded like the unaccountable terrors
of a dream ; and yet my limbs shook and I fancied I could feel
the blood stiffening with cold as it passed along my veins. I
would have given worlds to have been able to tear myself from
the spot ; I even attempted to do so, or thought I did : but the
body obeyed not the impulse of the mind — not a muscle moved,
I yet stood still, as if my feet had grown to the solid rock, with
the infernal music of die tempter in my ear, and the baleful
colorings of enchantment around me. Suddenly a new sound

46 HISTORY OF THE FALLEN
came on my ear — it was a human voice ; but it seemed strange,
and awful — again — again — but I stirred not — and then a white
form stood beside me, and grasped my arm ; it was my wife.
With her touch the horrible spell was broken — the strange- col
ors passed away from my vision. The rattlesnake was coiling
at my feet, with burning eyes, reckless of danger ; when with a
quick stamp of one foot — having on shoes of hard leather — I
crushed its head to powder — and thus I escaped."
But whether the larger kinds, as the boa, anaconda, &e. have
this power is unknown, yet it is supposed they have not, as there
appears no necessity of its being thus endowed ; their agility
and strength being equal to all their necessities. The steady
unvarying glare of the rattlesnake, is aided by its never winking,
as nature has covered their eyes with a transparent shining sub
stance, which protects it from injury, and answers a better pur
pose — as they burrow in the earth— than eyelids, like other
animals. . />
Adaptation appears to characterize all the works of God, as\
well as first principles, starting points, and data. Man, there
fore, is the starting point of all animal creation, as he stands at
their1 head in the perfection of limbs, and intellect, and power of
improvement and expression by speech. From this data, we
therefore judge, that as animals approach in their forms, to that
of man, that also their intellect conforms to the same rule.
If this be so, we at once perceive that the Orang-outang is the
creature marked by Moses, as the instrument of the devil in
the ruin of man ; because the shape of that creature is more
like man than any other ; while that of a serpent is farther
removed from that form than the whole creation besides : being
nothing more than a congeries of long muscles, like a rope made
from the fibres of hemp, having a head at one end and a tail at
the other, without legs arms or wings, and is next in grade on the
descending scale to the very worms of the dust, and could never
therefore, have been the animal of. the text of Moses, as it is not
the subtilest beast of all the field; while the Orang-outang, in our
opinion, most certainly is, and was therefore the identical animal.
But as conclusive on this subject, the identity of the kind of
animal in question, we are able to give the evidence of an accre
dited writer of great celebrity, who lived a thousand years before
the time of Christ, that whatever animal it was ; it was not a
snake, and that the snake was not considered, in his time, as a
beast of as much subtilty as the other animals of creation. This
writer was the famous Solomon, of the Scriptures, whoseVisdom
has been celebrated in all ages and countries, since his time.
Respecting his opinion about the subtilty of snakes, see Book of
Wisdom, chap. xi. 15, where, speaking of the worship of the
Egyptians in the timr of Moses, he says, that from " the foolish
devices of their yrickedness, wherewith being deceived, they wor-

ANGELS OF THE SCRIPTURES. 47
shipped serpents, (or the ophi,) void of reason." This, in our
opinion, is sufficient to show that Solomon did not consider the
ophi, or snake, as the subtilest beast of all the field, or earth ; as
he expressly says, it was void of reason, or subtilty, and therefore
he did not understand Moses, in the third chapter of Genesis,
where the account of Eve and the Nach-ash is given, to have any
allusion to such an animal as a snake, but rather to some other
creature, which was not naturally void of reason, as he esteemed
serpents or snakes to be.
That the Egyptians worshipped snakes in the time of Moses,
is shown from this very statement, by Solomon, as also from an
cient history. The Egyptians were exceedingly superstitious,
and worshipped all kinds of animals ; but the serpent was had
in particular veneration, as it was this reptile which even Jeho
vah came out against, when he caused the rod of Moses to be
come a serpent, and to devour the serpents of the magicians.
In the time of Solomon they had not abandoned the wor
ship of this creature, as he seems to speak of it, as quoted above,
in the present tense, at the time of his reign.
But to all we have said on this subject, namely, of the exist
ence of some kind of animal which Satan made use of on the
occasion of man's fall, Universalists turn a deaf ear, for they
allege, that there was no animal in the case, and that the whole
that has been written in the Bible on that subject is but descriptive
of Eve herself, her appetites and passions. This is necessary for
them to do, as any acknowledgment of the existence of some
creature having been used as an instrument of deception in the
fall of Eve, draws after it the existence of an evil spirit, as certain
ly as effect follows cause, arid this would ruin their scheme, as a
supernatural evil spirit, having a real being, is that which they
everywhere deny.
We think the account, as written by Moses, is of exceedingly
great importance on this subject ; for if the existence of Satan,
or of an evil being, who was engaged in the moral destruction of
the wife of Adam, cannot be made out from that account, we do
not hesitate to acknowledge, that such an existence becomes ex
tremely doubtful, notwithstanding so much is said in all the Bible
of such a being; for if this cannot be shown at the head of the
stream, how is it to be done at any other point farther down.
On this subject, we shall now bring forward some 'of the opin
ions of Balfour, as found in his book entitled his " Second En
quiry," and is written expressly to disprove the existence of a
devil, as a being, who contends that all references to such a being/
as are found in the Scriptures, are to be understood only~ of
human beings, and their faculties, when engaged in immoral
pursuits. That there is no such being he seems to make out; to
his own satisfaction, from the circumstance that Moses has not
plainly, or in so many words said'there is. He supposes that if

48

HISTORY OF THE FALLEN

there was such a being, who was so dangerous to the repose of
Adam and his wife, that God ought to have forewarned them
with an account of him, so that they might have guarded against
his enmity. "It is evident," he says, on page 24, '"that not a
word of caution was given them." But to this "we reply God
did caution them against the wiles of this being, when he
said : " in the day thou eatest thereof, thou shalt surely die."
And to prove this to have been a caution, we bring forward what
St. Paul has said about death and him who has the power of
death, that is the devil. Heb. ii. 14. Now if no being has the
power of death but the devil, so far as it relates to our race, it
follows that if they ate that fruit which was forbidden them, that
the devil would be the being who had induced their death by
.tempting the Woman to a breach of God's holy law ; or here is
a death which takes place aside, as to its cause from that of the
devil, notwithstanding St. Paul's opinion to the contrary. Now
inasmuch as God informed them of the possibility of death, he
informed them of him who had the power of death, or else the
revelation was an imperfect one, so far as it related to warning
Adam against tasting that fruit. Now, inasmuch as God named
the name of death, it is evidence that he cautioned them against
this being, who had this power, and of necessity ascertains die
existence of the devil, or St. Paul knew nothing of the subject
he was speaking about.
Mr. Balfour, on pages 24 and 25, of his book, seems to think that
it was much worse, and much more ruinous to mankind to have
fallen by the temptations of an evil spirit or apostate angel, than by
any other means, although the consequences should be exactly
the same ; yet appears perfectly willing to have man fall, if he
did fall, by the means of his own heart ; but is very much op
posed to its having been promoted by such a being as the devil,
yet seems inclined to think that it woud have been far more
chaste, delicate and orthodox, to believe that God made Adam
and his wife just strong enough not to stand but a short time,
and then to fall, by an inevitable and inherent propensity to sin,
implanted by the everblessed Creator in their natures. In this,
Balfour is more careful of the devil's character, than even those
who beheve in his existence, inasmuch as man's fall, if he did fall,
was occasioned by the Creator himself, as Universalists view the
subject. The very fact, which proves there was a fallen spirit
or angel, called Satan, the Serpent and the Devil, who tempted
Eve to her ruin, is taken by Balfour, as evidence that there is no
such being. That conclusion is shown from his own statements,
which are, that the creature, whatever it was, knew all about the
prohibition ; for says Balfour, this serpent began the conversation
with the woman, which he says a dumb beast could not have
done; to which we heartily respond, and say, that no animal
could have known this, on which very account we see a neces-

ANGELS »OF THE SCRIPTURES. 49
sity for the existence and presence of just -such a being as the
devil is shown to be, wherever he is spoken of in all the Scriptures
or such an-effect could not have been produced on a dumb animal!
Page 26, of the Enquiry, he makes himself much sport, on
account of Eve's conversing with so frightful a creature as a
talking snake, and thinks it was an instrument far enough from
being calculated to seduce any body, o-n which account, he be
lieves it could not have been so. But in this slur, there is but
little force, when it is recollected, that a holy and innocent being
as Eve was in her sphere, could not possibly fear, or be startled
by any accident. The only reason why she noticed, or listened
to the tempter, in the form of a beast, no doubt was, because it
spoke to her of an increase of knowledge, which to acquire, to
her appeared a virtue of the highest order. All creatures were
harmless to Eve, whatever their forms were, and however hide
ous or repulsive. She may have been often amused by the
"gambols and the varieties, every where met with in her walks,
but could fear none, while in her innocence. Fear has torment
in its nature, and is known no where, except with the guilty.
In one place of his book, namely, on the 26th page, he thinks
we are indebted to Milton, rather than to Moses, for a belief in
the existence of a devil ; but if this is so, we ask, to whom were
the early writers and fathers indebted, who lived and wrote many
hundred years before Milton^was born, who have transmitted on
the page of Ecclesiastical history, the same opinions and doc-
'trines now held by the orthodox, sects, about the devil? In an
other place of his, book, however, he is sure that we have derived
all our peculiar opinions, such as a hell, a day of judgment, and
the being of a devil, from the. writings of Zoroaster, to which we
shall give our attention in its proper place. He seems not even
to dream that, we have derived them from the Bible, although
its phraseology and composition abounds with accounts of the
kind. Nay, it is the very object of the whole Scriptures to reveal
these truths, and to teach men how to be good, and to flee the
wrath to come, in an other world, as we understand* them.
On page '27, of his work, Balfour says that Moses selected the
serpent or snake as a mere figure of the deceitful nature of Eve's
passions', appetites, and desires, which he calls lusts, because it
wasa creature " celebrated for its subtiltyamong mankind." , But
this statement, is what neither Mr. Balfour, nor any other man
can prove ; namely, that serpents were celebrated in the time of
" Moses for subtilty. What record is there of this thing? none
that we know of. The Bible, the oldest book in the world, has
no hint or allusion to this effect ; while we have produced a very
early writer of- a part of the Scriptures, namely, Solomon, who
says that the serpents which the Egyptians worshipped, were
void of reason or subtilty, and therefore, in his time, could not
have been thus celebrated. We have said above, that we know
4

50 HISTORY OF THE FALLEN
of no allusion in the Bible, which can lead to a supposition that
snakes are wise or subtil ; but lest the reader should be alarmed,
we make haste to quote what Christ said at a certain time to his
disciples, on the subject of serpenfs, and to explain it. He sajd,
" be ye wise as serpents but harmless as doves." Does not this,
says one, not only hint, but plainly make out, that serpents are
indeed wise and cunning, and were so considered by Jesus
Christ ? we think not ; and the following is our reason. A man,
or a human being, is certainly far more wise and subtil than a
snake. If so, then the Saviour could never have chosen this con -
temptible reptile as a figure of emulation for his disciples. Did
he, indeed, wish them to be as wise as common snakes? This
would be to suppose them at least, somewhat below serpents in
ability, a very strange predicament for human beings, who had
the use of their reason. The supposition is altogether ridicu
lous. What then did he mean ? He meant, no doubt, that they
should be as wise as devils — or evil spirits, of whose wiles St.
Paul said, on a certain occasion, that the saints of his day were
not ignorant. Also — he meant, that he desired his disciples to
be as wise as the Jews their enemies, who on two occasions are
called a generation of vipers, or serpents. So that in our opin
ion these texts give no countenance to the idea of the wisdom of
snakes. But more than this, Mr. Balfour makes Moses choose
this creature, not because it is, or was in fact the subtilest beast
among animals ; but because it was thus celebrated, as he as
sumes to believe Such a course would be deception, even in
Moses, for if the snake in fact, is not such a creature, then has
Moses made his selection unwisely and deceitfully, as -he should
have been guided, not by a false celebrity, but by matter of fact,
or the lusts of Eve were not fitly represented. But here we wish
to remark, that in our opinion, this stroke of Mr. Balfour's inven
tion, should go for nothing, as it is not true in its main feature.
And what is its main feature ? It is this : he says, Moses chose
this animal as descriptive of Eve's nature, as it related to her
appetites ; but where is the proof of this, that Moses chose it for
that purpose ? we answer there is no proof — while, to the con
trary there is proof irrefragible, that he did not. But how is this,
says one, did he not write the book of Genesis, where the whole
account is found? Most certainly he did. How then is it, that
he did not choose this creature for the purpose Mr. Balfour al-
ledges? This is our proof and our reason : — Moses has but
recorded the conversation which took place between God and
Eve ; and says that Eve said the serpent or nachash beguiled
her. Now if any body chose an animal for this purpose, it was
Eve, herself, while Moses does nothing but rehearse the fact' as a
matter of history and truth. Are we* to believe she chose this
horrid animal, to show up to her God, by a hieroglyphic of this
sort, the very nature which himself had but a few days previous

"uuiii.3 uir THE SCRIPTURES. 51
created ? . we think not. She did nothing more than to speak of
the creature which she supposed had misled her, having no idea
whatever, that the devil who had the power of death,° had en
tered into the animal, and inspired it with the abilities of articu
lation and reason. Wherefore, so far as we are able to compre
hend our subject, Mr. Balfour has failed, totally failed, to make
out that either Moses or Eve chose an animal as a representative
of her appetites; on which aceount it remains, that the belief of
a real animal called by Eve the. nachash, being inspired, by
Satan, conversed with her, is a true belief. What follows,
-therefore, on this fact ? it follows that there was an evil spirit or
being, who was the real tempter, and not the animal. This is
made out from Balfour's own showing ; who, in his struggle to
oppose the being of Satan, says on page 25 of his work, that a
dumb beast could not have thus conversed. To this we agree,
no dumb beast could ever talk except by the aid of a superior and
¦competent power. Now, as he has failed in his statement about
Moses' choosing this animal for the purpose of a figure, he fails
to disprove the existence of the devil in the case of Eve, as the
animal could not of itself have said any thing of the matter. We
wish to be particular on this subject, in this place, for if we fail to
make out in a reasonable manner, the existence of an evil being,
who was engaged in Eve's ruin, we fail in a great measure of the
main object of this work, as before remarked.
Mr. Balfour thinks it foolish and ridiculous to believe that any
¦animal whatever, was made use of by any being in the ruin of
Eve, and contends in his work, page 26, that the doctrine inten
ded by the reference' of Moses to an animal, which conversed
with woman, is simply to inform us that Eve's lusts or desires, '
after food when she was hungry, was the true serpent, or devil,
which destroyed her, if she was destroyed. But to refute this
in another form, we ask : could lusts or desires have known
more about the forbidden fruit, and the consequences- which
would follow on her tasting it, than Eve did herself? Did her
appetites know more than her mind ? This must have been the
case, however preposterous the opinion may appear, if nothing
but her appetites are intended by Moses, or by Eve ; for we see
her lusts, as Balfour calls her desires, commencing the conver
sation with Eve,- by saying, " God doth know that in the day ye
eat thereof, that your eyes shall be opened, and ye shall be as the ,
gods [the angels] knowing good and evil." How is it that Eve's
superior powers, her mind, her reason, her perception, knew
nothing of this, while her inferior powers, her mere animal inno
cent appetites for food when hungry, knew all about it J we
might as well argue that her body, composed of muscles and
limbs, were superior in their nature to her mind, her soul, her
immortal and her undying intellect. But if indeed, the opinion
is correct, as Balfour holds, is it not strange that Moses, who

52 HISTORY OF THE FALLEN
must have understood the whole matter, speaks of her lusts, in
the masculine gender he, as Eve was a woman : and then
again to allude to her lusts, which is plural, in the use of the
pronoun he, which is singular, as if she had but one lust, and
that was a he one.
But as to the real fact of the case, this writer, Mr. Balfour, says,
the whole matter is to be solved, by supposing Eve to have held
a dialogue between herself and her lusts, on the subject' of the
forbidden fruit, her appetite exciting her to transgress, while her
reason opposed it. But as before argued, this was impossible,
for neither her reason, or her appetites could foreknow that her
eyes should be operied, to know, either more or less.- Wherefore,
it is as evident as evidence can make it, that there must have
been in the case a supernatural evil being, who, thus understood
the subject, and thus foretold the effect, if she eat of that fruit
Universalist writers, however, do not all agree on this subject,
for while Mr. Balfour admits the fact of the law which forbade
Adam and Eve tasting the fruit of a real tree, situated in the
literal garden of Eden, Mr. Ballou reduces the whole account
to a mere, but beautiful allegory : setting forth the law of God, and
man's natural opposition to it : each writier striking out for
himself, a code of opinions, diverse from his fellows of the same
communion, so that we know not where to find them as a people,
on scarce any subject, except that there is no devil, no hell, and
no day of judgment ; in this they are all pretty well agreed : in
sisting that the orthodox sects of the christian world have derived
these opinions from the old heathen Persians, by the way of the
writings of Zoroaster ; — but more of this in another place.
On the 30th page of his Enquiry, Mr. Balfour endeavors to
show that because the New Testament writers speak of the lusts
of the human heart, as being the root and origin of sin : that of
necessity we are to refer this fact to Eve's case, — as if she was in
the same fallen and depraved condition before her fall, that she
was after. This is a strange way of reasoning, and will not an
swer, unless we are to believe that God placed lusts as the origin
of sin, in the soul of Eve, on purpose for her ruin. Now Uni
versalists— with Ballou and Balfour at their head— make a great
matter of it,. because the orthodox sects believe in the existence
of a devil, who tempted Eve, and ask, and wonder why God did
not prevent his doing so, as if he certainly ought so to have done,
and yet they say God himself did it, by creating in the soul of
Eve— what they improperly call her lusts, which became the
occasion of her rum. Is not this a strange thing to wonder at?
Is it not as well that Satan should tempt man to his ruin, as that
God should do it by his own direct will ?
But we deny, and no man can make it appear that th* «imnk
fact of Eve's having the natural appetites to eSd t0 druijc w£

ANGELS OF THE SCRIPTURES. 53
hungry and thirsty, were lusts in any senses more than the'
same desires or appetites are lust in a wild fawn of the woods.
Lust is a moral disqualification of the spirit or mind of man,
consisting in a toill to disobey the commands of God, or to outrage
moral principle in some way or other, after corruption has enter
ed, and not before. Eve had no such lust, as she came pure from
the hand of God ; yet she had appetite for food or she could not
have lived, however pure and innocent-she was, but cannot be
termed lust in any sense of the word. But no doubt the grand
secret of this doctrine of Universalists, iespecting Eve's being
created with lustful appetites and desires, is to make out that man
is not fallen in Adam, as held by the orthodox sects, and that
man is not sinful by nature, but only by accident, or fortuitously
and relatively. Men, therefore, are now by nature,' exactly
what they were in their original heads^Adam and Eve — until
they do something which is considered merely relatively wrong.
This is the reason why thorough bred Universalists deny the
use of the vicarious atonement made for the world, by the volun
tary death of Jesus Christ ; as from that view of.theirs, it is not
needed ; this is deism. Mr. Balfour says, on page 30, of his Sec
ond Enquiry, that " lust, the soured of sin, is always represented
in Scripture as being deceitful and beguiling." This, we admit,
but deny that Eve came from the hand of God in such a condi
tion, having within her the seeds of moral death ; for if she did,
then the occurrence of sin is but the fruit of the planting of God .
himself, and the horrible harvest of moral depravity is of his own
providing. On this view of the subject, there is no sin in the
world, as God can do no evil.
But if Eve was created with lusts,, and these lusts were to be
in their inevitable operation her ruin, to be demonstrated as soon
as the law of God should he given her, against which they were
to act in war and conflict ; might she not have exclaimed, even
before she had sinned:— O wretched WOMAN that I am ! Who
shall deliver me from the body of this death ! What a picture is
this of man's original condition ! We do not wonder that Univer-
salism is the timber out of which the whole superstructure of mod
ern infidelity to the Scriptures is made ; as with such views,
and such conclusious, of what they teach respecting the origin
of good and' evil,' it is no marvel that they should offend the rea
der. The Scriptures state that Christ was manifested to destroy
the works of the devil. Well, what is this devil .which he came
to destroy? • Why ;~ according to Universalists, it is the lusts of
Eve and all her race. Well, who made the lusts of Eve and her
race ? Why, God— say they— as he is the only Creator. What
then follows on this view ? Why, that Christ came as the Son
of God to destroy that which his father had made, and called
very good, in the beginning. Is not this a kingdom divided

54 HISTORY OF THE FAI.LEN
against itself, and therefore cannot stand? No wonder deism'
flourishes under the auspices of such theology.
Mr. Balfour complains in his Enquiry, and says that Moses
ought to have stated plainly that the serpent which tempted Eve
was a fallen angel, if the thing is true. But on the part of the
orthodox, have we not as good a right to complain that Moses
has not said that there is not, or at least we have a right to com
plain that the cause of her ruin is so mysteriously hidden under
the cover of a deep and difficult allegory, or under the term ser'
pent, which creature after all is but a hieroglyphic, intended to
represent certain passions and appetites ? if the truth is, that it
was her lusts or appetites which destroyed her, how is it that
Moses does not say so ; as he easily might have done ; — as plain
fact, stated in the plainest manner, best becomes the dignity of
holy inspiration. That he did state plainly, that there is such a
being as a wicked fallen angel, now called Satan, is shown when
he says, that Eve said, the serpent beguiled her ; as we know, as
before argued, that no beast can or ever did use articulate speech,.
except by mere imitation ; it follows, therefore that an evil being
destroyed her by temptation. To us it appears that the orthodox
sects, in their view of " this subject, are much more modest and
retiring than are Universalists ; as the former charge the blame
on Satan as a mere tempter, and on Adam and Eve as dupes p
while the latter at once and unUushingly ascribe the whole to
God; when they say he created them with lusts, the very seeds
of their ruin as shown in their fall.
Mr. Balfour in the 3d section of his Second Enquiry, endeav
ors to make it appear that the word Satan, in the original He
brew and Greek, meant in no case where it is used, a fallen
angel, & supernatural wicked spirit or being. But contends
that the word was restricted solely to such beings and subjects
as are in opposition to each other ; and from the fact of such op-
poii es, the term Satan is made out signifying merely an adver
sary. Though this may be true in relation- to any ordinary
subject it may be applied to, yet we do not perceive how this can
exclude its application to such a being as Satan is supposed to
be. He is shown in Scripture to be opposed to God's holy gov
ernment of the universe, and is therefore a Satan, meaning an
enemy. But when we consider that God is opposed to sin, we
date not say he is therefore a Satan, as such a course would be
to confound and abuse language, distracting the reader with
ideas of good and bad Satans. Because this term may be applied
to ordinary cases— such as enmity between men or nations  is it
therefore to be excluded from a higher and more extended mean-.
ing? We should suppose not. ' The idea of good is derived
from God, because he is good ; and from that, the word good has
its being. But on this account, are we to exclude its hisher
signification, and application to God? By no means. How then

.7.-.;.™i~ .;-' £'£¦£ 3CRIPTURES. 55
is the word Satan to be restricted to the common affairs of man,
any more than the word good ? If the word Satan is to be re
stricted, and made to signify the opposition one man may have to
another ; how is it that St. Peter has named but onel — see his 1st
Epistle, v. 8, — where he warns all Christians to be sober, to be
vigilant, because their adversary, Satan, or the devil, as a roaring
lion went about, seeking whom he might 'destroy We repeat
it, how is it that he has named but one, seeing thousands of the
Jews were opposed to the infant church ? Surely thousands and
tens of thousands could not have meaut but one ; surely, if it
did, St. Peter should have warned them against many Satans,
instead of one — and but one.
Balfour contends that it was God who afflicted Job, and not
Satan, or the Christian devil as he calls him — nor the Persian
Aii iman andevil being. Because Job says, chap, xxi, the Lord
gave and the Lord hath taken away, blessed be the name of the
Lord. This was said by Job because he supposed it was so —
we have no evidence that Job then knew that Satan had
appeared among the angels, the sons of God, and accused Job of
serving God from interested purposes, namely, because he al
lowed him to become rich. But the fact of Satan's being allowed
to afflict him, is what is meant by Job, when he said the Lord
did it, he did it "by this agent. Moies in relating this story,
makes even God to say that it was Satan who moved him against
Job without a cause. This is extremely singular, for the Per
sian Ahriman or the Christian Satan, being both of them a per
fect nonentity, according to Balfour, puts the whole affair upon
God, and makes Moses say that God moved God against Jph
without a cause — which is considerably worse than nonsense.
At the end of Job's trial, there is no doubt but he was given to
understand this whole matter, and the particular reason why the
Lord had suffered Satan to thus torment him without any seem
ing reason — and that it was the devil, ever eager for work of the
kind, who had moved him thereto, which he had consented to —
for the very purpose of destroying- a doctrine which it seems men
had imbibed, namely, that in this life the good and the bad have"
their rewards — a doctrine precisely the same with that now held
by modern Universalists. But God, in the- affair of Job, shows
it to be a false doctrine. And seeing Job was a good and right
eous man, we do not exactly understand how it is that Univer
salists justify the Divine Being in afflicting Job unjustly ; as they
teach that all men suffer only as they sin, and that instantly.
Job being righteous, how was it just in God thus to have tor^
merited htm ? But on the orthodox plan, we at once understand
the reason, which was two fold; namely, to destroy the Univer
salist notion of the age, which was that the bad were punished
in this life, while the good were rewarded with riches, favors,
&c— and also to show that many are the afflictions of the right-

56 HISTORY OF THE FALLEN
eous ; and that the Lord chasteneth and scour'geth every son whom
he receiveth ; a point of the divine administration, exactly oppo
site to the Universalist opinion. -
Balfour seems to think the Satan which is so often spoken of
in the book of Job, and is there shown as being the cause of Job's
sorrows, was the freebooters of the country, the Chaldeans, Sa-
beans, &c. This being true — how could Moses by any stretch
of language whatever, either allegorical or parabolical, say that
the freebooters of the country, came and appeared before God on
a certain day, when the sons of God came together ? and more
than this, how could he say that it was the Chaldeans and
Sabeans who smote Job with sore biles ? He could pot ; it is
impossible. That this is Balfour's opinion, see his Second En
quiry, page 57. It were equally easy to show from the book of
Job that Moses has there said nothing about the being of God, as
that he has said nothing about the being of Satan ; and as well
might it be urged by Universalists that the book of Job was writ
ten fo'r the express purpose of proving that there is no God, as
that it was written to prove there is no Satan who exists as a
real being. If the book of Job was intended as a mere irony by
Moses, and on that account the Ahrirrian or Satan of those ages,
was allowed to personify the principle of evil, surely it became
the honor the dignity as well as the truth of inspiration, to have
said as much, and most certainly — if we might not exactly look
for this in the book itself, we might expect- it in the commenta
ries of the Jews, and most of all in the New Testament, from the
lips, of Christ or some of disciples, who wrote his life. But it
does not appear in any of these. Surely, an irony or a sarcasm,
when carried so far, looks very much as if it were really meant
to bs truth of the soberest kind, and such we believe it is.
Balfour complains that none of the early writers of the Bible
have said any thing about the devil being a fallen angel ; but to
this we need only remark, that it was taken for granted all along'
from what Moses had said about the being who deceived Eve,
in the matter of the command respecting the forbidden fruit, ne
ver even dreaming that it was not, or that it was, as Universal
ists now-a-days contend, namely, that it was merely the innocent
appetite of the first woman.
This writer also makes himself much sport about what he
calls the Christian devil, and that the orthodox hold him, or ra
ther represent him as the great rival of the Eternal God. But
this we deny, as there can be no rival to the Supreme Being.
Satan is as far from bearing this character as any other enemy
of all holiness ; as the utmost he can do is to tempt such as are
not as bad as himself, and such as are on probation. But if or
thodox Christians are accused of setting up Satan as the rival
of God, whom we believe to be a fallen angel, what are we to
think of Universalists, and what ought they to think of them-

ANGELS OF THE SCRIPTURES. 57
selves, when they "say the devil of the Scriptures, which they
believe is human nature, the work of God's own hand, is
set up by them as this rival ? for they have never attempted to
abate one jot or tittle of the virulence of this devil, but allowed
# it to take the exact place of the orthodox devil, in their theology.
Now, who most dishonors God, the orthodox believer, who
says, a fallen free-agent, or angel, is this opponent to the ways of
God, or the Universalist, who says human nature, which God
himself has made, is this opponent ? Has God made an enemy
to himself? The idea is unfounded-and utterly preposterous and
irripossible. In support of the opinion that it was a fallen angel
called Satan, who by the permission of God, for a wise reason
before noticed, we bring a strange concession from Mr. Balfour
himself, on this subject, which the reader may find in his book,
called his Second Enquiry, pages 58, 59. He says, the ancient
heathen Persians, in the time of Job, held that there were two
gods ; the one the author #f all good, and the other of all evil.
This latter god, however, he says, the Old and New- Testament
esteemed (seep. 56 of the Second Enquiry) as the. principle of
evil drilled, and not as a being; But whereabouts this is so con
sidered in the Bible we are not able to ascertain. This being
the case, namely, that the heathen in the time of Job are consid
ered, as Balfour says, even by the Bible itself, to have worshipped
or rather deified the mere principle of evil, says, " it is strange,
and has always appeared strange, that in this account. Satan, (or
this evil,) should be represented as conversing freely and fami
liarly with God." This we consider a grand concession ; as
indeed it is passing strange that divine inspiration should thus
state the matter, if it was not so in fact. Would the Holy Ghost,
who moved men of old to write the Scriptures, have so far re
spected the opinion of the heathen Persians of the lime of Job,
as to have given it the name of Satan, the identity of a being,
and of such a being as could reason, accuse, abuse, traduce,
pass up and down in the earth, doing, any and all things, like a
real being, and yet a mere fiction, or abstract principle, which
cannot reason, or do any thing else, in and of itself ; for if there
be no being which is evil, there can exist no abstract evil. Sa
tan is. a being, therefore, and so considered by the sense of the
Scripture ; and no wonder Mr. Balfour has said, " it has always
appeared strange to him, that in this account, Satan should be
represented as conversing freely and familiarly with God," a
thing, we add, an abstract principle could not do.
Balfour, in trying to show that Christianity, as held by the
orthodox sects, respecting the being of the devil, was derived.
from Zoroaster, the great reformer of the more ancient Magian
religion of the ancestors of the Medes and Persians, and that in
doing this he incorporated iuto it one new idea, which was that
there was one" supreme and eternal God, who was above all, and

58 HISTORY OF THE FALLEN
was the author of all gosd. Previous to his time, they had held
that there were two gods, one good and the other bad, whose
powers were equal ; but Zoroaster exploded this doctrine, and
gave to the Supreme God exclusive rule, the same as the Scrip
tures do, while the evil god or angel was far less, and was finally
to be overcome and destroyed in everlasting darkness.. He also
taught, says Balfour, as he is informed by P- Michaelis, the
doctrine of a final resurrection. No doubt both these opinions he
had learned of the Jewish Scriptures, as he thinks he was a Jew
by birth and education, and was deeply learned, and thinks it
very likely that he was, when young, a servant to one of the
prophets, of whom the true sense of the Scriptures might have
been learned by him.
All this we do not doubt, but now comes the wonder. This
same Zoroaster taugh,t also the doctrine of a final day of judg
ment, and the being of a deviL who was inferior to God, just the
same as Christianity teaches now-a-days, as promulged by the
orthodox churches ; and yet he never eould have learned it from
the- Bible, says Balfour, when both opinions had been taught
many hundred years before Zoroaster was born, both by Job
and by Moses. Is not this a wonder? What is the reason that
~these two latter doctrines could not have been learned of him
from the same writings that the other two were, when they are
equally plainly taught, especially in the book of Job. How is it
that Zoroaster could learn the doctrine of the resurrection from a
mere trait in the book of' Job, where he says, he knew that his
Redeemer lived, and that in the latter day he should stand upon
the earth : and that although worms should devour his skin, yet
in his flash he should see God ; and not also learn a belief in the
being of the devil, when it is over and over again taught by his
being named, identified and conversed with by the Almighty?
This is the most illogical conclusion we have ever met with in
the writings of any mnn, for Balfour does not say that Zoroaster
learned the opinion of the inferiority of the Persian evil god
from them, but invented it himself, as well as that of a day of
judgment ; and on this account he is chiefly to be considered as
a much greater impostor than Mahomet was. But because he
taught a final resurrection from the dead, he is, we suppose, in
this, no impostor at all, because Universalists believe this : but
because he taught as he had learned from Moses, Job and David,
the belief in a hell, a davil, and a day of judgment, he was there
fore a very great impostor — the same which the Saviour and all
the New-Testament writers taught, and yet these were not im
postors : how wonderful !
Here follows another strange conclusion, and equally lo<rical
with the other : which is, (pages 70, 71,) that Zoroaster, impostor
as he was, did not choose to make God the author of evil, and
that his conscience was more scrupulous than this — in which he

ANGELS OF THE SCRIPTURES. 59
excelled some Christians ; and. yet Universalists teach us a doc-
triner everywhere to be viewed, that if the evil exists at all, it is
by the appointment of the Creator; for the wisest and best of pur
poses ; for, says Ballou, God has a use for every volition of man,.
and that he is so situated as that he acts wholly from necessity.
Whose conscience in this thing is the best, the universalist or the
orthodox ? We leave Universalists themselves to judge ; for we
make evil to arise from the abuse of free-agency, while Univer
salists make God its direct author. They are worse, therefore,
from their own showing, than Zoroaster was.
We conclude this chapter, therefore, being satisfied that it is
impossible for any man, after duly considering this subject, to
deny that Moses has in a manner satisfactory to the Jews, their
prophets, to Jesus Christ and his disciples, and the church in all
ages — stated as plainly as pleased the holy ghost — that Satan, ah
evil apostate or fallen angel, beguiled the first woman with argu
ments and false reasoning, such as no be"ast or the appetites of
"Adam and Eve, could ever have made use of, as neither ef them
were capable, in the least degree, of moral perception, or power
ef reasoning ; leaving the mind convinced that there must have
been just such a being as the devil is supposed to be, who misled
her, or she was not misled at all. Or if, as Mr. Ballou supposes,.
the whole account of Eve's fall is but an allegory, intended to
teach the final predominance of her passions over her reason —
yet, this will not meet even one difficulty, arising outof such a posi
tion. For if Moses invented an allegory for the above pupose—
namely^ to illustrate the power of Eve's passions over her reason
and innocence, yet it could not have been right, or according to
truth, for her to make his allegory tell lies, as he has, if the ac
count is but allegory. But how is thisr says one ; how does it
tell lies, even allowing the account to be an allegory ? We will
show you — does not Moses say, that the serpent (which Mr.
Balfour says was her lusts or appetites for food,) told her that her
eyes should be opened, and that she should become as the gcds,
in the day she should eat of that fruit. Now this was false in
the allegory, as it was impossible for the' serpent (if that serpent
was nothing more than her appetites,) for it to foretell anylhing
about it, as there is no perception.in the mere cravings of hun
ger, or any other animal desire of her nature, or in any fccdy else,
since the world began. ' Eve's whole powers of body, mind and
spirit, put together, could never have — unaided by sirpernatvral
assistance— foreseen, foretold, or foreknown, one jot or tittle of
the effects of her eating that fruit ; how much less, therefore, her
appetites, or the serpent of Universalists. To suppose it was an
allegory, is much worse than Balfour's opinion, which is that it
was a real conflict, or dialogue, in her mind, relative to eating of
that tree ; it is worse, because the sense is more hidden and ab-

60 HISTORY OF THE FALLEN
struse, and less calculated to inform the reader what the real facts
were, and hew the law of God was infringed.
There is another view of the matter, which goes far to show
that there was an evil spirit, or fallen angel engaged in Eve's_
ruin ; .and this is, that Eve could -not have been hungry at the"
time, as she had universal and unlimited access to all the fruits
of Eden. It is true that the text states, that when she saw the
tree was good for food that she did eat. But this was no reason
why she tasted it ; as her only and highest reason was, she had
been told that it would make her wise, and as wise as the gods,
or holy angels of heaven, who, no doubt, she often saw and con
versed with. Now if there is no good reason to suppose she was
hungry at the time, then there is left no good reasoning why
she should taste it, except being incited so to do, by ari evil spirit,
of whom it is said expressly, under the name of serpent, that he be
guiled her in that matter ; and thus uriderstood all the writers of
the New Testament, who have spoken of the fall of Eve. The
whole stress of the matter is laid on her estimation of the power
. the fruit had of making her wise, while the circumstance of its
being good for food, was but secondary, or of small account ;
unless we suppose her a hungry voracious animal, seeking every
where, as her chief good, that which could sustain her body only.

Origin of Satan, and Cause of Sin, with many Curious^
Subjects connected therewith.
Having thus far treated on the subject of the identity of the
creature, called in the English translation of Genesis, the serpent,
and of the being who used it as an instrument of deception, as pre
liminary to our main object ; we now hasten to ascertain the
origin of Satan, and cause of sin, or moral evil, if there be
such a being, and if there be real moral evil at all— which many
Universalists deny. But were we now to adopt the. opinion of
Universalists, with several other sects of the same genus, we
should save ourselves the labor of writing the present work ; as
we should at once discover the being of Satan, such as they be
heve him to be, to have been produced by the will and power
of God; inasmuch as these people believe that there is no such
being in existence, but a principle only, which they call the
evil principle, or devil : and consists of the bad passions of the
human soul, and appetites of the body: and that they were
placed there by the Creator, at the moment of man's creation, for'
goid and raise purposes. It is impossible to manage this ques
tion, in any but one of two ways; either there must be a real
^personal spiritual Satan, or being distinct in existence/row* man,

jiivufcLS OF- THE SCRIPTURES. 61
or man is as he should be, in the sight of God — pure, innocent,
and holy — and not fallen and corrupted, as generally supposed
and beheved. Because, to us it appears monstrous and absurd,
to suppose man was created with latent and inherent tendencies,
or principles,- which were to produce, and have produced, the
immense mass of natural and moral evil, now and always extant, .
since the fall, and would seem an impeachment of the goodness,
wisdom, and power of God. For God cannot be good, if he is
the author of moral, and consequently of natural evil. He can
not be icise in instituting a scene of things, so horrible, and
contrary to all moral happiness. He cannot be powerful, nor
good, or he would have prevented, if he consistently could, so
dreadful a state of things as now, and ever has existed in the
world. We need not draw out an argument here,' to prove that the
earth mourns, through all her tribes over its entire surface, among
the ranks of man, that temporal and moral death have the whole
race in their grasp. We need not personate the monster — war,
whose jaws are reeking with the blood of millions : — we need
not mention famine, — diseases of mind and body, — with all the
catalogue of sorrows, more in number than human calculation
can make out,' which are now the inheritage of man : — we need
not bring to view a picture of all the horrid passions of the souls
of both cultivated and uncultivated men, as exhibited in pride,
in hist, in falsehood, in anger, in selfishness, in prejudice, in
bigotry, in the love of dominion, in treachery, impiety, and reck
lessness of spirit, to prove that moral evil exists ; as no man
denies it, except such as do not receive the Bible as the man of
their council, and guide of life. Yet there are those who profess
even Christianity, and at the same time, unwitingly, and others
designedly deny the fall of man into a sinful state, by saying that
all this evil is but seeming evil, and is necessary for human hap
piness, upon the whole, by way of contrast; and such are Uni
versalists, with all of that school. To maintain this belief res
pecting natural evil, were it not, say they, for labor and weari
ness, we could know no rest: — were it not for hunger and
thirst, we should know no pleasure in the use of food and
pleasant drinks: — were it not for weariness, we should know
no sweet repose :— were it not for silence and want of soci
ety, the power of speech, conversation, could have no charms : —
were it not for a contrariety of thoughts, concord and harmony
could not be distinguished as a blessing : — were it not for a vari
ety of fancy, the joy of choice could have no being. All of
which is true, and not even inconsistent with a Paradisical state
of innocence and purity : if not carried to extremes, as could not
have been the case, if man had not fallen; as his prudence
and equanimity of temperament, would have in such a case
prevented this forever. But when the idea respecting contrast-

62 HISTORY OF THE FALLEN
ing temporal good and evil is made to apply to our present con
dition, now that we are fallen ; it is as much as to say, that natu
ral evil is a natural good, and supposes that were it not for pains,
distresses, and sickness, we could know nothing of the joys of
health ; were it not for famine, we could know nothing of the
happines of plenty ; were it not for war and murder with all
their horrors, we could know nothing of a state of peace and
safety ; were it not for nakedness we could know nothing of the
pleasure of comfortable habiliments ; such a notion would be but
the evidence of theological and fanatical insanity, because all
these blessings are easily appreciated, intuitively, without expe
riencing their opposites, as such is the constituted and natural
ability of our race, when left to the free use, action, and power of
reasoning. But when this contrast doctrine is, carried forward,
and made to apply its mfluence in a moral light, it is still more
ridiculous : for if we say, (which is proper to say, if the doctrine
of contrasts is true, in order to find out what happiness is,) that
we can know nothing ofthe happiness of truth and veracity till
we have lied a few times — nothing of the comforts of sympathy
and kindness, till we have been cruelly treated and oppressed —
nothing of the joys of chastity of mind and person, till we have
outraged all decency — nothing of the happiness of civilized soci
ety, based on christian principles, till we have passed through a
state of anti-christian anarchy and confusion — nothing of the
bliss of piety toward God, till we have been all that is vile, abom
inable and revolting, in person and action ; as if moral and phy
sical happiness, could not be appreciated, nor enjoyed, only by
the experience of passing through the horrid ordeal of opposites.
Did the Creator thus constitute Our condition, and make evil
necessary to our happiness? then evil is not evil, but a good,
equal with good itself. And if this was the way in which it was
appointed for man to ascertain temporal good, we have a right to
the other supposition, as expressed above, in relation to the as
certainment of moral good ; which would also make sin or moral
evil necessary to our moral happiness ; and therefore, in the eco
nomy of God, militates as much for our happiness, as moral good
can possibly be supposed to do. But this was not the way in
which man was constituted ; for God made them upright, mo
rally upright, and indeed we scarcely need the Scriptures to tell
us this, as it was impossible for him to have made them, or any
other beings, otherwise than good and morally upright, of the in
tellectual cast of existences.
It does not appear from the Scriptures, nor from any reasoning
we are acquainted with, that man moved himself to sin and
ruin ; and much less does it appear, if it were possible, that God
so modified the powers of their minds, as that a prcponderency
of the passions and powers of the mind existed toward moral evil,
(as Ballou supposes) and finally tumbled him into the gulph

ANGELS OF THE SCRIPTURES. 63
where the atonement found him, as such a feat would have been
the child and offspring of divine purity, an idea almost too mon
strous for existence. Wherefore, we conclude, that if there was
no foreign tempter, no devil, no Satan, or real being called the
serpent in ail parts of the Scripture, where the fall of man is al
luded to, whose cunning and subtilty bore eminently upon that
catastrophe, and introduction of moral evil into the world ; then
man is not fallen, is not corrupted, has not departed from his
original condition, and is now as good, and as holy in nature,
and as upright, and has still as much the image and impress of
God on his mind and soul, as it respects moral rectitude, as he
had the moment God breathed into his nostrils the breath of life,
and gave him an eternal spirit, or living soul : all is now right,
however bad it may seem to be, as man could not will to move
himself to evil, being pure in his very nature, like'his glorious
Creator. On this ground, the promise of a Redeemer is but a
fiction, as it could not have been of God, as there was nothing
to redeem-; no apostacy had taken place, and therefore no expia
tory sacrifice, nor any other kind of atonement was required, on
man's account ; being as he should be, or as he was created by
the Most High at first.
These sects, therefore, who disbelieve the existence of such a
being as Satan, arid that he was the moving cause of man's fall
into sin, if there is any sin, are, so far as we are able to discern,
uncalled for in the Christian world, as there is, on that position,
no sin to be reproved, none to be repented of, or to suffer for, or
to be pardoned ; a Redeemer is not needed, deism is true : on
which account, we cannot but look upon those sects, and espe
cially the Universalists, as insincere and mercenary in their
Christian professions, and their exertions to disciple and raise
up churches through the world, for the promotion of their dog
mas, as mere priestcraft, duping the public with stories about sin,
and that men have need of God's mercy-^ which they do net,
nor cannot, as Universalists themselves believe, for the reasons
above written.,
But whether there is a devil or not, we shall in the course of
this work further determine, if the Scriptures are allowed to be a
guide in such an inquiry, while for the present, and for reasons
already given, we shall hold there is, and proceed to inquire from
whence he came, or the cause of his existence — as all things
must have a cause, God alone excepted, who is uncaused, and
cannot therefore be spoken of as among the number of entities,
called things, as he is a being above and distinct from all things,
or creatures, whatever", whether material or immaterial.
In our attempt, as above proposed, to account for the being of
Satan and cause of sin, it becomes necessary, to put on the swift-
wings of imagination, and travel back through countless ages, up
to a time when the Divine Being put forth his first creative act.

64

HISTORY OF THE FALLEN

And although we believcthe Almighty is from everlasting, and
that he exists of necessity, yet We are compelled to beheve
that a. first act of creative power, did take place, at some period
in past eternity ; so to speak. , To deny a first act of creative
power, which produced that which did not before exist, is to
make all the items of creation as eternal as God is himself; and
if so, were consequently, never created at all. Now if any por
tions of matter or spiritual being exist, without having been crea
ted, God excepted, then all may so exist ; and if so, then a
creator is not called for, and does not therefore exist, on that
hypothesis ; as two eternal beings, matter and spirit, cannpt have
existed from everlasting. God, of necessity ,t if he exists at all,
existed before all things, and by him. all things were made,
whether spirit or matter. On this subject, however, some have
said, that as the Divute Being is an Eternal Being, that he is
therefore, an eternal worker ; by which argument, it is shown,
that God's works are as eternal as himself, which is impossible.
But it does. not follow, that because he always had the power to
work, that he has always done so ; as the exercise of thatpower
is always optional with him, or he could not be a free spirit or
being, as he declares himself to be, but would be unceasingly
subject to his attribute of power, doing perpetually all he can by
way of creation, and all he can by way of destruction.
On the subject- whether matter is eternal or not, see the rea
soning of Dr. Adam Clarke, in his Commentary on Heb. xL 6,
which is termed a mode of reasoning a-priori, or proofs that it
is impossible for God not to have existed as he is ; a mode of
reasoning which does not attempt to prove his being, from any
pf his. works, or from that which appears in nature, but alto
gether from reasonings a-priori as follows : " First. — If there be
no one being in the universe, but such as might possibly not
have been, it follows, that there might possibly have been no
existence at all : and if that could be so, it would be also possi
ble that the present existence might have arisen from, or out of,
total non-existence, which is absurd and impossible. 'Therefore,
it is not possible, that there might have been no existence at all :
consequently an impossibility of not existing, must be found
somewhere ; there must have been a being whose non-existence
is impossible. Second. — The whole nature of an unoriginated
being, or aggregate of his attributes, must be unoriginated,
and necessarily what they are. A being cannot produce its own
attributes; for this would suppose it acted before it existed.
There is nothing in the nature of this being that is contingent,
or that could have been otherwise than it is ; for whatever is
contingent must have a cause, to determine its mode of exis
tence. Third. — The attributes of an unoriginated being must be
possessed by it unlimitedly ; for, to possess an attribute imper
fectly, or only in a certain degree, must suppose some cause

ANGELS OF THE SCRIPTURES. 65
to have modified this being, so as to make him incapable of hav
ing that attribute in any other than an imperfect degree. But
no. cause can be admitted in this case, because this is the first
of all beings, and the cause of all things. Further, an imperfect
attribute, or any one, that is not in its highest degree, must be
capable of improvement, by exercise and experience; which
would imply that the unoriginated being must have been origin
ally imperfect; and" that he is deriving further degrees of per
fection, from the exercise of his own powers, and acquaintance
with his own works, which is absurd, and would make the Divine
Being indebted to his own works for his unlimited perfections.
Fourth. — The unoriginated being must exist everywhere, in the
same manner he does any where ; for if he did not, it would
suppose some cause, by which his presence was limited,„but
there can be no cause to limit that presence, as before said.
Fifth. — This unoriginated being, must be a simple uncom-
pounded being, identically the same everywhere ; not consisting
of parts, for these must be distinct and independent ; nor of whole,
for this is the aggregrate of parts ; nor of magnitude, or quan
tity, for these signify a composition of parts. This being must
be as truly one, and omnipresent, as the present moment of time
is indivisibly one, in all places at once ; and can no more be
limited or measured by time, than the present moment can be
measured by duration. Hence, this being cannot be matter,
because to this belongs extension, divisibility, figurability and
mobility, which imply limitation : God and matter have essen
tially confrary properties, as God is not material but immaterial.
It has already been shown, that there necessarily must exist, ,
one infinite, unoriginated, and eternal being. Now this being
must be a thinking being ; for it is as impossible to conceive, that
unthinking matter could produce a thinking intelligent being,
as it is to conceive that nothing could produce something. God
therefore is not indebted to matter for his being.. Let us suppose
any parcel of matter to be eternal, we shall find it in itself, una
ble to produce anything. Let us suppose its parts firmly at rest
together ; if there were no other being, must it not eternally re
main so, a dead inactive lump ? is it possible to conceive that it
can add motion to itself, or produce it, in other portions of
matter ? Matter, therefore, by its own strength, cannot produce
in itself, so much as motion. The motion it has, must also be
from eternity, or else added to matter by some other being more
powerful than itself. But let us suppose motion eternal too ; yet
matter, unthinking matter and motion, could never produce
thought. Knowledge will still be, as far beyond the power of.
motion and matter to produce, as matter is beyond the power of
nothing to produce. Divide matter into as minute parts as you
will, vary the figure and motion of it, as much as you please, it
5

66 HISTORY OF THE FALLEN
will operate no other ways upon other bodies of proportionate
bulk, than it did before this division. The minutest particles of
rriatter strike, impel and resist one another, just as the greater do ;
and that is all that they can do. So that if we will suppose noth:
ing eternal, matter can never begin to be. If we suppose bare
matter, without motion, eternal, then motion can never begin
to be. If we suppose only matter and motion eternal, then
thought can never begin to be. For it is impossible to conceive,
that matter, either with or-without motion, could have originally,
in and frorri itself, sense, perception, and knowledge ; as is evi
dent from hence, that sense, perception, and knowledge, must be
properties eternally separate from matter, and every particle of
it. It necessarily follows, therefore, that the Eternal Being can
not .be matter, but a being of infinite and eternal perception.
Sixth. — This being must possess intelligence, and power un
limited, and all other attributes, that are in themselves absolute
perfections. Attributes are divided into natural and moral, or
primary and secondary. The first, are those which essentially
belong to the nature of a being considered hi itself; the second,
in its manner of acting towards others. All the attributes of
God being uncontingent, must be unlimited ; and, therefore,-his
knowledge must" extend to all that does or can exist, or that
cannot and never will exist ; "and his power to do every thing
that can be done," and there is nothing which is consistent with
truth, harmony, and reason, and God the judge of that truth,
harmony, and reason, that is impossible for God to do. Sev
enth. — There cannot be in the universe more than one unoriginat
ed being : for as this being is possessed of infinite attributes, let us
suppose a second unoriginated being. He must possess the-
same ; for both these beings are eternal, and necessarily the
same, eveiy where alike present, without any possible difference
or distinction, and therefore one and the same. Two such can
not subsist : and the supposition of a second such being," is as
absurd as twenty would be, and would therefore be « only a men
tal repetition of the being and attributes of the first. Eighth.—
Absolute power, as an attribute of God, does not act of necessity,
but freely," and as directed by his will ; " the power may exist,
without being exerted ; if it cannot, then it acts by necessity ;
and if so, then necessity is the agent, and not the free" will "of '
the independent God ; he can do what he will; but he will do
only what is right," as he cannot will what is wrong, any more
than he can cease to be.
Matter, therefore, as above argued, we perceive, whether con
nected with spirit or otherwise, cannot be from eternity. The
doctrine of the eternity of matter, accordingly, is unfounded in
reason, as some philosophers affect to believe.; setting up a god
which they call nature, white they deny the author of nature,.
which is nothing but a system of spirit and matter, produced by

ANGELS OF THE SCRIPTURES. 67
his will and power. Matter as matter, whether animate or inani
mate, whether existing in- the four great elelernents, earth, air
fire and water, or as amalgamated in the forms of animals or
men, is not endowed with the power of thought ; and more than
this — it has not, as matter, even one 'sensation, as the moment
a certain principle called life, ceases to animate a body, it ceases
to have the sensation qf feeling, although there is not a particle
less of matter, than a moment before this principle left it. Mat
ter as matter, is not capable of hearing, seeing, smelling, tasting,
nor feeling ; as the instant that mysterious principle called life,
passes away, these powers go with it, and who can say that they
do not in some unknown manner continue, and attach them
selves to the spirits of men, in a disembodied condition, and thus
are held in reserve against the hour of the resurrection, to be
come in another state constituent parts of the mode of being
which shall then be entered into ; when the soul, which is the five
senses with the passions ; and spirit, which is the mind, and the
body, which is the companion of both, shall again be eternally
united, either for good or ill, as character will decide. But some
have strangely imagined, that the organization of matter pro
duces mind, a species of being wholly, distinct from the nature
of matter. Were this so, we should have one instance, at least,
of an effect's rising above its cause, which sentiment, in philoso
phy, is held by all classes of reasoners, as wholly absurd ; be
cause mind is superior to matter, however it may be -organized.
Rational mind is not, therefore, the result of organization ; it is
a result of the wisdom and power of God, and was an endow
ment superadded to the formation and organization of the human
body, by which that body-of organized matter was to be governed.
If then it is superior to the body, and is the effect of the power
and wisdom of God, in a sense superior to the creation of matter,
it is then immortal of necessity, on account of its origin and paren
tage,, who is the God, of whom it is said, that he is the Father of
the spirits of all flesh ; namely, of all human flesh, in a differ
ent and more exalted way than he is(of the spirits of dumb beasts.
As to atheistical opinion that matter is eternal ; and that out of
organized matter, mind, or spirit arises ; it is Tefuted, when we
recollect that mind is superior to matter, and therefore could
never have been produced in that way, as an effect can never
exceed in excellence its cause. But this conclusion is met as
Atheists suppose : when they contend, but do not maintain, that
mind, spirit, or thought, is but mere matter after all, though of a
very refined and delicate description ; yet, is nothing more nor less
than pure matter, the product of organization, as in the case of
man and all other animals. But this conclusion is still refuted,
by another view of the subject as follows : If mind, spirit and
thought, is matter, an accumulation of this land of matter, must
at last, where a sufficient amount of these delicate particles, are

68 HISTORY OF THE FALLEN
collected together, become tangible ; as it is impossible to have
any other conception of the subject than this, on tiie principle
that like begets like, through all the ranks of being of aterestial
character. If mind is matter, then thoughts, which are the
offspring of mind, are but the finer particles of such matter; and
may therefore be supposed as being capable of an accumulation,
so as to become tangible. Now can this be shown to ever have
happened, during all the past ages of the earth ? It cannot be
shown ; notwithstanding their incessant production and accumu
lation above every other production of organized matter, as to
numbers and multitudes. Were all the human race now living,
with all that may yet come into being, not only on this globe,
but on all globes of the universe, during unending ages, to fix
their thoughts on one located point, however small, there would
not appear the least particle of matter ; neither would there be
any disorder in their condition, on account of that focal point,
no more than if such accumulation of thought had never existed.
This conclusion, arises out of the fact that no such accumula
tion, or appearance of matter, has ever taken place, as arising out
of such a cause. The products of organized matter, in all other
instances, as of animal or vegetable existencies, can be, and are
made tangible, to some one or more of the senses, by accumula
tion, however refined, in odors, gasses, or otherwise; yet this
product of matter, called mind, spirit, or thought, has never been
thus collected and made tangible : and until it can be done we
claim the argument, which denies that mind or spirit is the pro
duct of matter ; but the exact contrary ; matter must have mind
for its origin, and that mind is God the creator of all. That
mind is not matter, is further shown, from the fact (though hinted
at above) that real matter of any and all kinds, however gross
or rarified, is perceiveable by some one or all . the senses ; as
manifested by smelling, tasting, feeling, hearing and seeing.
But mind is not thus ascertained ; mind cannot be seen, heard,
smelt, felt nor tasted ; yet we know it exists ; and therefore is
not matter nor the product of matter, or it could be tested by
some one or all of the senses.
All the organizations which are called animal organizations,
we ascertain is produced by this creator ; who, in the creation of
each species, not only made them male and female, but gave
them the desire and the power to propagate ; by which, we per
ceive designs, of which mere matter is not capable. Were the
earth of itself, anciently capable of producing animal organiza
tion, as we find now existing ; what is the reason it does not
now produce them ; and why has it not done so in all past ages,
as far back as the annals of man extend ? No Atheist can answer
this. All the operations of chance, as the falling of trees, the
casting their leaves, the tumbling of buildings, when thrown
down by the winds, or by convulsions, the drift-wood of a head-

 , «*• inn SCRIPTURES. 69
•
long stream ; are all demonstrative of the want of order; confu
sion every where stamps the mass with disarrangement. But
the exertions of the creative mind is seen in the order of the
great universe ; the arrangements of the worlds in orbits ; their
velocity ; attraction and repulsion of each other.; their various
products ; arising out of first and implanted principles, for defi
nite and certain ends, are all proofs of the exertion of mind ; for
we repeat it, that chance is nothing but confusion, and never
was capable of order and mechanical arrangement, of which
every Atheist, educated in Christian countries is obliged to ac
knowledge. It is therefore, much easier to conceive of the eter
nal existence of such a mind ; having mechanical powers in an
unlimited sense ; than to believe in the eternal existence of mere
matter, which has nonsuch power, and therefore could never
have arranged itself, as seen in the great universe of existencies.
If, then, the works of God, whether they consist of mind or
matter, are not from eternity, as himself is, it follows of necessity
that there was a time when there was nothing in being but God ;
and at whatever period it was that the first creative act took
place, it also follows, that as much of boundless eternity had al
ready been, as shall ever he, from that time or period — as it is
impossible, even in thought, to make any progress toward the
boundaries of that which is boundless, or of that which has no
beginning. But does it follow from this fact, that God, who has
shown himself to the intellectual part of his works, as an active
arid ever-producing being, was for so great a period as from un-
beginning eternity or duration, in a state of torpor, or inactivi
ty ? Or, could he have begun his creative works any sooner than
he did?
As to the first query, we imagine it is answered, when we re
collect that the Supreme Being is the ever-living God, and is
pure intellect or spirit, pervading boundless, shoreless and mea
sureless space ; and therefore, as he is life, and the author of all
life, whether, of sensation, or of spirit, could not, therefore, pre-,
vious to his acts of creation, have been inactive, or in a torpor.
All created beings, whether spirit or corporeal, are local, howe
ver swiftly they may have it in their power to pass from one
place to another ; they are, nevertheless, still local, as they are
every moment in a definite place, are not anywhere else at the
same time ; while the Divine Being is every where present, and
is not, therefore local ; unless it be said that boundless eternity
and space is this location. But on the subject of the activity of
the Deity before his first act of creation, we are capable of form
ing no ideas, except by comparison, and as arising out of this
state of things, in which we now are ; where we see a multitude
of operations going forward in the earth, the waters, and the
heavens. But whether the Deity can be, and always ,was ac
tive, without bringing into being tangible or spiritual objects,

70 HISTORY OF THE FALLEN
•need not be doubted, so long as even ourselves are made capable
of thought, without being necessitated to produce the image of
every thought. Why not God, therefore, who is the anthor of
this capability ? Could he not rejoice, if we may so express the
idea, over all the works and beings which as yet he had not
made, as he can nmo that he has made them ? Were they not
always present with him, though to themselves, as yet, they had
no being ? Could he not as easily rejoice over that which he
had not as yet produced, as he can now be supposed to do, over
worlds and myriads of beings not yet brought forth ? Most cer
tainly, or we retrench the attribute, omniscience. The mind of
the Deity dwells with all that is past, and with all that is to
come, the same as he does now with the present moment : of
whose mind we dare not say, it ever had a first thought— -but
rather that He is unbeginning, unimproving, unending and per
fect intellect ; of which ideas we can have but small conceptions,
further than to spell the words here on paper.
The idea of solitude, as it relates, to God, though he had not
made us, or any thing besides, by millions of ages as soon as he
did, or even never, is absurd ; for we may not suppose his works
essential to his happiness, especially as it relates to companion
ship, or as furnishing occasion for a display of activity; as even
now, though space seems filled with an infinity of worlds, and sys
tems of worlds, the works of his power, yet God, the sacred
three in one, is as much alone as if the worlds -had no being;
for which of all his works, even among the hosts of his angels,
is his fellow, or who is his companion ? Within himself are his-
own infinite resources, and mode of being, the secret of which
can never be communicated, as there can exist no being whose
mind can dilate to receive the immense and shoreless communi
cation. But as to the second query, whether he could have begun his
works of mind and matter sooner than he did. We answer, no.
Because, had he, as we reckon time and progress, put forth his
first tangible unnumbered ages sooner than he did, relatively
speaking, it could have been no sooner in fact ; or had he not till
now begun to create, it could be no later.
The terms late and early, have no application to. eternity ; as
there is no starting point, so there is no ending. If he had not
till millions of ages yet to come, have commenced creation, there
could be no time lost, as there could be none gained in so deep
a sea. Where there is no expenditure there can be no increase,
for eternity is the habitation of the High and Holy One— the
Eternal Being.
It is an amazing thought, when we reflect, that myriads in
numbers, beyond the power even of angelic computation, of such
systems of universal nature may have been created, and have
passed away, as now exists, and that they may have been as di-

,  ~ xmi oORIPTURES. 71
versified as would equal their numbers before this present sys
tem of things existed ; yet the sentiment remains, that there must
have been a first creative act, or that which. Has been produced
is as eternal as the- producer,- which is absurd. And as many
" more such universes may yet be brought into being; after this
shall have answered all the purposes for. which it was produced,
and shall have passed away. By universes we do not mean spi
rits and souls of men, whether commencing on this world or on
others ; but simply the matter of which they are composed — the
suns and their respective systems. We believe, however, that
when a system is dismissed from being, by the Creator, it is only
to give place to another, better suited to the advanced condition
of such intellectual beings as shall have passed through a former
state, which we will call their first or incipient condition, such
as the race of man is now passing through, in this fife. So that
a perpetual advance in happiness, in approximating toward the
author of all existences, of such as shall have gone through a
probationary state safely and virtuously, is to be expected as a
fruit Of immortality.
Although we have said above, that creation^ with all its tribes,
visible and invisible, are not essential to the happiness of God; '
yet the Scriptures inform us, that for Hj,s "pleasure, they are
and were created." Rev. iv". 11. But we may enquire, what
kind of pleasure it is, whether essential, or otherwise, of
which it speaks, and conclude it to be the pleasure of making
others happy — the joys of philanthropy, and of being known and
beloved ; as it is said again in Scripture — " when He (Christ)
' shall come to be glorified in all his saints, and to be admired in
all them that believe.". If so, then is he not therefore, to be more
happy, when this shall take place, than if he (Christ) had not
made man,* and therefore, does he not derive a degree of happi
ness from this circumstance, and from the Circumstance of crea
tion in general.- We answer no; — neither of essential nor of
derived happiness, because the certainty of creation, which he
had from everlasting purposed to perform, and also the certain
ty that some of the angels would of their own free will continue
to love him, as also some of the human race, of their own assis
ted yet unforced will, and free agency, would admire him in
their creation, redemption, and salvation, afforded the same
amount of happiness millions of ages before — yes, from all eter
nity; as all that he has done, or will do, was, and is ever present
with him, as much so as the present moment of time. No degree
of happiness, is derived to the Divine Being, from -anything
which he has made ; and though it is said, as in Prov. viii. 31,
that his "delights were with the children of men," or as in an
other place, Heb. xii. 2, that for the joy that was set before him
^'Jjbrews i. 3, statss that Clirlst Is the creator, "and upholds all things by the
wo.d of Ills powar."

72 HISTORY OF THE FALLEN
(Christ) endured the cross, despising the shame, and is. set down
at the right hand of the throne of God," yet all this delight and
all this joy, arose out of himself, the same as fruit arises out of
the tree, and is indebtedto nothing of a foreign nature for its ex
istence. The mere ability to produce when and where he will
the evidences of his power, wisdom, and goodness, is an ingre
dient of* his essential happiness, paramount to their production ;
so that whatever delight arises to him out of his works, they are
the produce of his own nature, and intended wholly for the joy
of others ; and however he may extend or retrench his works,
even to the annihilation of all he has made, or can make ; yet
the main principle is still in his possession, and is therefore equal
ly happy, whether there be existences or not ; and in this way he
is the same, yesterday, to-day, and forever.
But as we have said a few pages above, that we should find it
necessary to put on the swift wings of imagination, and travel
back through countless ages, up to a time, in the annals of eterni
ty, when the Most High put forth his first creative act ; we will
therefore now suppose ourselves arrived at that awful point in
the boundless ocean of eternity. But now that we are there,
what is our business, and what has this to do with the origin of
sin, or cause of the being of Satan ? — which, as follows, we shall
attempt to show.
We have already supposed it a determination of the Deity from
everlasting, to bring into being existences to consist of mind and
of matter, as we can conceive of no other, and indeed, we believe
that no other can exist ; but the modification of mind and matter,
as demonstrated on the face of the universe, shows the Author
able consistently to vary them, still more and more, as long as
being shall endure : which shall be evermore.
But" whether the first creative act, produced mind, or matter,
can scarcely amount to a question : yet as it respects the matter
which composes the Solar system, of which our earth is a part,
we at once allow it to have preceded the creation of such mind
as have their habitations here ; the ancestors of which, was the
two first of our race, as we learn from the history of Moses, that
great legislator of the Jews. But we believe that such was not
the case, when the first and more ancient creation of spirits took
place ; as it is more consistent with reason to suppose that a first
demonstration of creative power, would be to produce something
more resembling the Author, than mere matter could do, which
is no resemblance at all. Spirits, therefore, we cannot doubt,
were the kind of beings' which were first brought forth, having
intellectual attributes, — and in this respect bearing an honorable,
and glorious affinity and likeness to their origin : to which mat
ter can never aspire. That spiritual beings existed previous to
the creation of Adam and Eve, and the heavens and the earth,
is evident from Job, (which book is supposed to have been writ-

aMUELS OF THE SCRIPTURES. 73
ten by Moses, others by Job himself, and is a true history of that
afflicted man,) ehap. xxxviii. 47 : where it is said that God en
quired of Job, where he was when the foundations of the earth
were laid : when all the sons of God shouted together. The
morning stars and sons of God. are the same beings, or they could
not have both sang and shouted together, as is said they did in
that chapter, when they beheld the works of creation, as consum
mated in the formation of the Solar system, as perfected in six
times twenty-four hours, or six days. This however, is by some
boldly disputed, who have, as they pretend, but falsely, found out
that the Hebrew Bible says it was six divine ages, amounting to
an untold number of years : during which great periods, the
whole earth swarmed — both land and sea — before man was crea
ted—with hideous monsters, all of which are now extinct, — as
found embedded in clay and stone. By this discovery it is easy
to perceive, that the Sabbath- has no foundation; a thing which
infidels have always despised, and fain would destroy, but can
not. It is true however, that extinct races of animals, and mon
sters too, are found thus embedded in limestone quarries, in
Europe and other countries : yet this does not prove the position
that the'earth was six divine, or great ages, in coming forward to
its present perfection ; as that time enough, since its creation — as
accounted for in the Bible— has transpired to produce these
appearances, which have been deposited by the waters of the
great flood in the earth, and since been encrusted by stone.
Both ancients and moderns agree that the expression — "morn
ing stars and sons of God," point out spiritual beings, who
existed prior to the creation of this system, and are spoken of in
Scripture, under the names of angels — hosts of angels— troops
of angels, and that they celebrated with expressions of joy, the
magnificent appearance of the immense fabric of the Solar sys
tem, as an additional evidence of the power, the glory, and the
dominion of the great Creator. Thus we think we have estab
lished from the above cited Scripture, that spiritual beings exis
ted before the time of the creation of Adam and Eve, and that
these sons of God, who thus celebrated the works of the Creator,
were not made at the self-same time with Adam, as some have
thought : as such an idea does not give time for the probationary
state of the angels, so that such as stood and such as fell, might
thus appear in their various characters ; for from the time of Ad
am's creation till his fall, does not appear to have been more
than about ten days, and possibly less, which to ascertain, we
will suppose as follows : — Adam it appears Was created on the
sixth day, which was Saturday, the next being the Sabbath, he
no doubt worshipped and sanctified, as it is said that God ceased
his labor and rested that day. On Monday no doubt, the ani
mals were made to pass before him, to receive their names— but
among them he found none as a companion for himself. How

74 HISTORY OF THE FALLEN
long it took him thus to name all the animals — which it is likely
were produced in pairs only, and no more — we cannot tell, but
a day we should suppose was enough, as the number could not
have been very great. On Tuesday therefore, it is probable that
Adam having found himself alone, as to a companion, was
caused to sleep, while God took from his side the famous rib — *¦
the origin of the female of the human race. On Wednesday, it
is likely they were brought together, and spent the day in for
warding an acquaintance with each other — -which was so neces-
ary for their future comfort and happiness — and in selecting a
place of sleep at night. On Thursday, for aught we know, the
Law was given, respecting the tree of knowledge, and the sub
ject of death alluded to. On Friday they were shown the field
- and trees of Paradise, and instructed how to cultivate and dress
them. On Saturday they may have commenced their happy
labor : but not in toil and sweat as now, but as a gentle recrea
tion, furnishing cause of conversation, examination, and compar
ison, which was the origin of all the social happiness of the
globe. On the Sabbath they rested, and now Adam with his
bride of Paradise, celebrated the second Sabbath of creation in
recounting the history of their first thoughts, and in conversa
tion with angelic spirits, about God and the wonders of his
power, and in acts of devotion and holy aspirations. On Mon
day they again resumed their attentions to the fields of Paradise,
and in ascertaining the kinds of fruit the most delicious to their
taste, and in alternate labor and converse. Their language was
given by inspiration, from above, and was the most eloquent, the
most comprehensive, and the most musical that has ever saluted
human ears, being as near the language of heaven and the happy
hosts of that world, as could have been spoken by the breath of
earth's then immortals. On Tuesday they became excursive
* in their imaginations, and desirous of knowing more of the extent
and products of their domain, and to wonder at its immensity, '
and profuieness of beauty, and to look over its battlements down
to the country beneath them. This not unfrequently on the
account of the various shapes of the face of the ground, and in
one's having a desire to examine this side of a beautiful grove
of fruit bearing trees, while the other incidentally passed on the
other way, strayed apart, but coming together again, with joy
and smiles, so soon as they found an opening where they could.
But while thus passing on, in any direction, as the glories of the
place invited, a beautiful stream, having a cascade, which dashed,
its clear waves over a ledge of diamonds, attracted the eyes and
ears of Adam, where 'he gazed long and profound at the silver
rush of the liquid flood — a scene entirely new. During this time
Eve had seen at a distance, on a mount, the most gorgeous land
scape of roses, trees, and vines, with an immensity of the herbage
of Eden, while thousands of the birds of Paradise feathered the

«.ii«j!.i.a OF THE SCRIPTURES. 75
air with gold, and sung'the songs of ether, in gay eddies on the
wind. Thither she was attracted- to enjoy with nearer eyes the
splendor of the place, and departed, unknown to .Adam, who
stood still gazing on the ceaseless plunge of the head waters of
the Euphrates, as thatvwas the stream, delighted with its rtoaring
music, and heeded not that. Eve was gone. But as he viewed
the passing waters, there sprung a fish from its bosom, and glit
tered in the sunny rays a -moment, and then was hid again
beneath its waves, and then another. This was a new discovery,
a creature which had not passed before him on the day in which
he had named the animals and fowls, had now leaped suddenly
up from an unknown element, asking for a name ; when turning
to Eve lo know whether she had seen this creature, found she
was not there, nor any where in sight. He now followed down.
the stream, nothing doubting but soon to find her ; yet he found
her not, till passing by a grove of oranges, he saw far to the left,
his Eve, descending from a gentle slope, having in her hands the
very fruit of the forbidden tree, of which she so soon prevailed
on him to taste ; which was ten days, including the Saturday of
his creation, till he fell — if we have conjectured rightly.
But we have wandered from our subject, which was of the
proof of spiritual beings and of angels having first been created,
hut we will now wsturn, and say, that as strange as it may appear,
many Universalists disallow of the being of spiritual angels ;
although the Bible is full of accounts of such beings, which they
say were nothing but men, or messengers of men, and not
spirits, as commonly supposed. But to go with them as far as
we can, we do not dispute but the term angel, does in some places
in the Scriptures, signify ministers of religion, mere mortals, and
extraordinary messengers of this cast, not unfrequently ; yet we
must contend, that the word as found in a mltitude of other
places in the Bible, signifies, beyond all contradiction, super
natural beings, and spirits of the eternal world, who have at
various, and on a multitude of occasiens,appeared to the human
race, as sent by him who governs all. If not, then what are we
to do with the account in the book of Luke, chap. ii. 9, 13, where
it is said that while certain shepherds of the Jews Were attending
on their flocks by night, there appeared to them the angel of the
Lord, whose presence was accompanied by a shining splendor, far
above their heads ; a circumstance not belonging to the race of
man. But this angel of the Lord had scarcely announced his
message, when there burst forth from the skies a host of angels,
'a multitude of heavenly beings, who poured forth strains of
music, such as no mortal ears had ever heard on earth ; corrob
orating that which the first angel had stated, which was that a
Saviour, who was Christ the Lord, was that night born in the
city of David, who, when they had thus declared their message,
vanished out of sight, and went away into heaven : look at the

76 HISTORY OF THE FALLEN
text. Could all this have been said of mere men ? never, as the
whole transaction took place in the skies, over their heads, a
situation in which men are not often found, on account of the
principle of gravitation, unless we suppose some of the rogueish
fellows of the city, had made themselves a balloon, and having
ascended to that height, set it on fire while they cried out in the
midst of its blazing glories, as it is said the angels did, announcing
the birth of the Son of God, &c. But we believe the balloon is
a modern invention, and was unknown in those early times.
If then spirits were the first beings which were created, when
as yet there existed no system of nature — nature was not yet
produced — was not born into being — had not spread out her
fields of suns, of globes, of oceans, of rivers, of fountains of water,
of forests, of herbage, -of animals and of men: — what therefore
could have furnished those newly created spirits with subjects
of observation, and mental employment ; as intellect without
employment, can be considered nothing less than a defect in the
economy of things in the very outset of existences. In relation
to this, would it be amiss, were we to imagine, that notwithstand
ing the high intellectual state in which the angels were undoubt
edly created; that first of all, the mystery of their own being,
could have been an inexhaustable source of conjectural employ
ment, till such time as some revelation should be made on the
subject by the Creator.
If no revelation — no communication, between our first parents
and their Creator, had taken place ; how long, we may enquire,
would it hdve been, before they would have found out whether
they were created or not, or by what means they came into beings
or whether they were not eternal and without a cause or com
mencement of being ? could they ever have solved the mystery?
we think not. So with the first spirits ; they found themselves
existing in multitudes, active in their powers of mind ; glorious
in appearance, and exceedingly happy, surrounded on all sides
by a blissful heaven ; so created, as was adapted to their spiritual
state of being ; but not consisting of gross matter, as belongs to
our condition, but of a pure and rarefied description, so as to be
above ponderosity and the tangibility of such senses as we pos
sess. If it is said of man, that he was created in the likeness
and image of his Creator, should it be thought strange that his
place of dwelling, his beautiful Paradise, should in some sense,
correspond to his mental condition ; and likewise be a faint type
or shadow of the great and sublime heaven of the anp-els, and
final home of all the good.
This is no new thought, for it has been conjectured in ages
past, by the immortal Milton, that our earth, as well as all worlds,
resemble, in variety of hills and vales, of mountains and plains,
of sun and shade, of streams and fountains, of forests and savan
nas, of fruits and flowers of ocean and dry land ; that great

ANGELS OF THE SCRIPTURES. 77
resting place of happy beings. Matter, as even known to mor
tals, is found capable, under the all modulating hand of God, of
being exceedingly rarefied, as in the instance of light, the odor
of flowers, <fcc, which are the produce of matter, and conse
quently can be termed nothing more or less than matter, but not
subject, as the crude originals are to ponderosity or gravitation.
Heaven therefore, so far as relates to identity and location, may,
if we may so express ourselves, be in some such sense the beau
tiful and all perfect prototype of all systems of matter, which the'
Great Eternal has or may cause to come into being. Upon this
hypothesis, may we not allow fancy a little latitude, and suppose
heaven as a location, adorned with forests, with herbage, with all
trees of fruit, with all flowers, with all landscapes, varied in beauty,
such as even angelic taste could never devise ; traversed by streams
of waters as liquid silver, rushing over pebbles of gold and dia
monds, with hills and vales, adorned with fountains, such as no
Greek, or lavish Chaldean, ere caused to shower the dry and spark
ling air, from marble fonts,, to make glorious a place of rest.
Mountains of God, cataracts of the skies of heaven, pouring from
the pearly summits of beauteous hills, and projecting ledges of sil
ver, their cooling volumes of flood, to adorn this palace of the uni
verse, in which all that is beautiful in all other worlds, is here
found in the aggregate amplified and exceeded. Appearing,
however, in some such fashion, as would a universal christaliza-
tion, being a world of light, yet retaining all that immensity of
light and shade, a trait of variety which now distinguishes, beauti
fies and adorns such parts of creation, in other worlds, where sin
has not yet blasted their primeval glories, as in this. Such, may
not heaven be, but ten thousand times more in extent than a thou
sand systems like ours, suited to the purity and pursuits of a
spiritual state of being, so far as location and a sublimated state
of tangibility can do even under the husbandry of the Creator,
and will perhaps be an item in those pleasures, which in the
Scripture are aid to be at God's right hand forever more. To
give the reader some idea of our meaning about a sublimated
state of tangibility ; we have only to suppose that all the sub
stances of the earth, with the earth itself, in a state of perfect
crystalization ; while each condition of matter, whether earth,
stones, ores, minerals, waters, oceans, forests, animals, fowls, men,
cities, towns, houses, with every article of the globe, should re
tain, nevertheless, their respective differences, so they could as
easily be distinguished, one from another, as they now are. In
such a case, there could be no obscurity, all would be bright and
wonderful ; as when the sun shining on such a world, the min
gled hues of different substances would blend and mingle their
ten thousand dies, so as no rainbow was ever adorned, glittering
through the entire mass of the earth, and over its entire surface.
The same in the night would be the case — with this difference

78

HISTORY OF THE FALLEN

however — which would be the difference there is between the
shinlrig of the sun in his, strength, and that of the moon and the
stars — producing a less gogeous splendor, chastened and softened
by the night, but not obscured. Such a state of things, as it res
pects heaven, is even alluded to by the Revelator, — see chap. xxi.
11, — where the city of the new Jerusalem is compared to a most
precious stone, even like Jasper, clear as crystal. And in the
course of the chapter, it is again said : verse 18, that the walls are
of Jasper, and the city, pure gold, like unto clear glass : and that
its foundations were laid of twelve different kinds' of pelucid
stones — blending their hues together. Also Rev. iv. 2, 3 : God
himself is said to appear in splendor, like a sardine stone — which
is a blood red — and that round about the throne- on which he
sat, in sight or at a great distance, there was a halo, in form like
a rainbow, whose color was that of the sapphire — which is .a
most brilliant blue. The very throne of God is said by Ezekial, .
i. 28— to be in color as the sapphire— while deep within, there
was the color of amber — like fire— which shot off its splendors in
the distance, causing the halo above noticed by the Revelator.
Also in Exodus, xxiv. 10 — the same idea is advanced, where the
body of heaven in its clearness, is spoken of, with paved work
of sapphire stones : — a sparkling blue.
In such a world as this, whose soil is golden earth, forming
the base of heaven's diamond quarries, jutting out on the ranges
of eternal mountains, which give rise to perpetual rivers, the
waters of life — the drink of angels and the spirits of the just
made perfect ; were the first habitations of the first intelligen
ces of omnific power. Along these streams of heaven, cluster
in endless profusion, all groves of delight, laden with fruit, varied
in shape, in flavor, and in perfumes, beyond all the visions of the
sons of the mount of Apollo, and the Elysian fields. From cleft
to cleft, on the sides of the mountain ridges, descend in broad
showers, vines laden with clusters of such grapes as grew not in
old Canaan, nor in the fields of Adam's principality, before his
fall ; from which flows the wine of the kingdom of which the Son
of man and his disciples shall drink in heaven. See Math. xxvi.
29, " But I say unto you, I will not drink henceforth of this fruif of
the vine till that day when I drink it new with you in my Father's
kingdom." Among these groves which never fade, whose leaves
never lose their verdure, nor cast untimely fruit, but wait the
pressure of seraphs' fingers ; there sing all birds of celestial song,
with sounds of sweetest melody, so that ever is sounding in the
ear of heaven some note of other worlds, yet so as not to tire,
ever seeming new and born each moment fresh into life. Every
where were glorious beings in sight, some viewing from the
mountains the boundless horizon of that world, while beneath,
there was heaven's broad savannas spread out in their vastness ;
others walked by the streams beneath, amid the foliage, now hid

ANGELS OF THE SCRIPTURES. 79
now seen, breathing the pure air of that sinless clime, while they
discoursed things unutterable to mortals. As yet no traveller
had arrived from other worlds, as at that time none were made.-
The great centre of all succeeding creations, had but newly
bloomed in the midst of eternity, and this was heaven, around
which it was intended the unending works of God should
spread out their circles of suns, of planets, and of satelites.
Where is the impropriety of supposing heaven, the first residence
of the first spiritual beings, as the mighty centre of the universe,
the grand nucleus of all worlds, to which all are attracted ; yet
repelled so as to produce celestial revolutions of the great yet in
creasing universe ? none that we can see, as it presents no objec
tion to a state of spiritual happiness ; but is suited to such a
state ; ¦ as location, and association, are essential to the happiness
of all finite exstences.
That heaven is a location is easily proven from the Scrip
ture, from a multitude of places and circumstances, a few of
which are as follows : — Deut. x. 14, " Behold the heaven and
the heaven of heavens, is the Lord thy God's ; the earth also,
with all that therein 'is." What is meant by the heaven of
heavens, if it is not this great centre of all being? Now unless
the heaven of heavens, so expressed by-way of eminence, has a
real existence and a location, as, well as the earth, how can it be
said to belong to God, if there is no such place ? If there is no
local heaven of heavens, then there is no local earth ; for the one
is as much alluded to in the text, and identified, as the other ;
and as belonging, both of them, to God: if one, therefore, is not
pointed out by that Scripture, neither is the other. To the same
doctrine, bears the Psalmist witness : chap. xx. 6, " Now know
I that the Lord saveth his annointed : He will hear him from
his holy heaven." Also in another place in Deuteronomy, xxvi.
15, the ownership, and consequently the locality, of heaven is
brought to light : "Look down (or forth) from thy holy habita
tion, from heaven, and bless thy people Israel." Also Isaiah,
lxiii. 15, " Look down-(foith) from heaven and behold from the
habitation of thy holiness and of glory." Luke xv. 7, " I say
unto you, that likewise joy shall be in heaven over one sinner
that repenteth." St. Luke in another place speaks of this same
heaven : chap.ii. 15, " And it came to pass, as the angels were
gone atpay from them (the shepherds) into heaven." But if
there is no heaven besides that which is commonly called the
firmament, in which the stars are situated, and the atmosphere
of the earth, how could it be thus written ? how could the angels
go away into a heaven which has no existence, and no location ?
But this fact can be shown from another circumstance, which
is the resurrection of the crucified body of our Lord. No per
son will disallow, ' that the Saviour's body, while on earth, was
as local, tangible and real as the bodies of other men, and as such

80 HISTORY OF THE FALLEN
was put to death, and raised from the dead, appeared to the dis
ciples immediately after, who handled him, and saw him eat a
piece of fish, and a honeycomb. If then it be allowed that his
body was local when on earth, we think we gain the point, and
establish that the heaven of heavens, the home of happy spirits,
and the place where God more particularly reveals himself, is a
location: because, that same body ascended to heaven, and is
set down at the right hand of God. (Col. iii. 1.) But from Acts
i. 9, 10, 11, we fully prove this belief, as follows : " And when
he had spoken these words, while they beheld, he (Christ Jesus,)
was taken up, and a cloud received him out of thejr sight. And
while they looked steadfastly toward heaven (the common skies)
as he went up, behold two men (angels) stood by them in white
apparel : which also said, ye men of Galilee, why stand ye gazing
up into heaven, (the skies) this . same Jesus which is taken up
from you into heaven, (the heaven of heavens) shall so come in
like manner as ye have seen him go into heaven," or thitherward.
Now it is held that this real body of the Saviour, as it was af
ter the crucifixion, so it is now in heaven : it of necessity fol
lows, that as that body was local, not being capable, of being
in more than one place at a time, and was not a spirit, as he
himself said, at a certain time, to his disciples, after his re
surrection ; that heaven is local also, or he could not have as
cended thither with his person. If heaven, therefore, is a loca
tion, it follows of necessity that it was created, and situated some
where in the ocean of boundless space ; if not, then is not the
person, or human nature of our Lord in the heaven of heavens,
as the Scriptures state. But that it is, we further prove from
Acts iii. 20, 21. "And he shall send Jesus Christ, which was
preached unto you: whom the heaven must receive until
the time of restitution of all things which God hath spoken-
by the mouth all his holy prophets since the world began," or
from the time, of Adam and Enoch, for Enoch was a prophet.
And also from 1 Thess. i. 10. " And to wait for his son from
heaven, whom he raised from the dead, even Jesus."
Universalists say, that there is to be no definite day of judg
ment, and yet they believe in Christ's resurrection and ascension
up to heaven ; why not also further believe that he shall come
again in like manner, as the two angels said he will. See Acts
i. 11 And if he shall come again, in like manner, it must take
place at a definite time, and that definite time will be the day of
judgment ; will it not ? Oh, but, says the Universalist, I believe
he did come, and in so coming, the promise of the two angels
was fulfilled, and the day of judgment is past. But when we
enquire, did he come, and what was that day of judgment ? Why,
says one, he came at the time of the destruction of the city of
Jerusalem by the Romans, about forty years after hisascension.
Ah, we did not know this, and it will be a long time ere such a

ANGELS OF THE SCRIPTURES. 81
belief will find its way into our mind ; even till it can be shown
that Jesus Christ came down from heaven, bodily as he as
cended ; for such was the promise, as 'follows : — " Ye men of
Galilee^ iohy stand ye gazing up into heaven 7 this same
Jesus which is taken up from you into heaven, shall so come
in like manner as ye have seen him go into heaven," which
we have never understood, was done, when Jerusalem was des
troyed, as no body saw him when he came down, and therefore
we don't believe he did. Josephus would certainly have men
tioned it, as ft would have been a wonderful sight, equally as
great as his ascension was ; but he is silent, and we should think
Universalists might as well he, till they can -prove it. It is all
folly to think that this coming again of the Saviour, was to be
fulfilled spirituoMy, or in the ruin of the Jews, as the promise
of the two men in white raiment, was to be as literally fulfilled
as his ascension — and that his ascension was literal, -is allowed
on all hands.
But we will not forget our main point, which is just now, to
prove that heaven is a reallocation : which we still further make
appear, from the promises of Christ to his disciples. See John
xiv. 2, 3. " In my Father's house, (heaven) are many mansions ;
I go to prepare a place for you; and if I go4o prepare a place
for you, I will come again and receive you unto myself, that
where I am, ye may be also." These promises cannot be fulfill
ed but on the supposition of heaven's locality as a place, is spe
cified where the finite and local bodies, souls and spirits of all the
disciples of true Christianity are finally to be assembled, so that
the idea of the location of heaven, the ancient and first habita
tion of the first intelligences, is in our opinion fairly made out.
There is a convenience of feeling in the idea or supposition of
the location of heaven, and that its location should form the cen
tre of all God's sublunary works, however numerous; while
endless ages shall prove their ceaseless flow ; inasmuch as the
governing principles of attraction and repulsion should be found
in this centre, acting out, in all directions, reaching onward and
onward, without end or hmftation, except by the boundaries of
matter, producing the great equipoise of rhotion in the increasing
universe of God. It is also a convenience of feeling and proprie
ty, in another -particular; and this is: there can be but one
Son of God, but one Lord Jesus Christ ; and as it is impossible
- that he should be incarnated but once, has therefore but one body,
and one place of dwelling, which proves there can be but one
heaven, and one presence, where his disciples are to be,' as the
prormse'is that they shall be with him, wherever he is. In aid
of this idea we quote — Rev. v. 6, 8, respecting the Lamb, which
is the b&dy of Christ, who now occupies even the midst of the
throne of God. And as' there can be but one throne of God,
6

82 HISTORY OF THE FALLEN
there can therefore, be but one heaven — one immense point of
congregating spirits, and that point in the midst of the Uni
verse. But we remark still further on the subject of that great
promise made to his disciples, that — "where I am, there may
ye be also," and ask, who can limit this promise, or point out
its utmost amount. Wherefore, we imagine, that though he
may have myriads of disciples in this world, yet there may
be myriads of disciples in all the other worlds which now ex
ist, or may yet be created; and if so, then they must come to
that one heaven, for the promise is — "where I am there shall
my disciples be also." What athought is this, and what a journey
are the righteous pursuing. But if the Word, which v/as God,
that mysterious second person of the Trinity, has not, nor ever
can be incarnated but once ; how then can, or how could other
worlds have been redeemed., if any may have apostatized, and
fallen, as this had done ; or may hereafter thus apostatize, in the
course of unending ages ? To this we reply as follows : — it is
sometimes enquired (by the inquisitive ; which, by the by, we
consider a virtue, if tinctured with a little good manners,) if men
cannot be saved hut by Jesus Christ, how then were those saved
who are saved, of those who died before he came into the world,
and made the atonement? To this it is answered; that they
were saved in the same way souls are saved now ; only with this
difference ; men are saved now by a Saviour already come, and
they were saved by a Saviour who was to come, our faith going
back and theirs reaching forward. Now, may not this principle,
or this economy, be extended, ad infinitum, as to duration, both
from the time of his advent, forward forever more ; and back
ward to the commencement of intellectual being, embracing all
cases of apostacy, within the reach of equitable mercy 1 we think
it may be, and is thus applied'. But if faith in Christ is a neces
sary condition to salvation, how are other worlds to be benefited
by his having been made a sacrifice for sin in this world, and in
this only. The principle and the economy is possible, ardis as
consistent as was its application to the fallen case of this world's
inhabitants. God can never be straightened, to effect any thing
which is not inconsistent, and can therefore, as easily send his •
angels, to any and to all worlds, which may have, or yet may
fall, as to have sent them to this, to the Shepherds of Judea, to
announce the fact of the arrival of the atoneing victim. In our
case, we perceive that a band of angfels were commissioned to
this earth, as its first Gospel ministers, and if to us, why not to
others, and to all such worlds as have, or may yet fall in the uni
verse of God ? Wherefore, we believe, that if any other worlds
in the past ages of eternity, before this earth, and the system to
which it belongs, was created ; and the incarnation of the Creator
took place ; fell or apostatised as this has done ; that the angels of
God may have been employed to announce to such fallen beings;
accompanied with a sufficient amount of evidence, for their faith

asuels OF THE SCRIPTURES. 83
to lay hold of, that in the fullness of periods, the Creator would
become incarnated, as a sacrificial victim for sin, in a certain
world or globe, not yet created: and the whole system of salva
tion, as revealecLfrom heaven to us, was thus revealed to them.
If such may have been the case, that one globe, or even all, may
have, or yet may apostatize ; such angels, to whom such a com
mission might or may be given, were, and may be permitted to
give evidence as notable, as was the evidence given of the origin
of the Law on Mount Sinia, or of the atonement to the Shep
herds ; then might such fallen beings become ministers of the
grace of God, to their fellow beings, as is the fact in this world ;
preaching and turning poor sinners to the wisdom of the just.
In support of this opinion, we see no .good reason why the words
of St. Paul may not be extended to such cases ; for who can fix
the boundaries of the wisdom and riiercy of God, to the fallen, if
fallen under such circumstances as not to preclude the just exer
cise of mercy, as it appears was our condition. See Romans, vi.
10, " For in that he died, he died unto sin once," or on the ac
count of sin, once, and but once forever more ; and as he is risen
from the dead "death, hath no more dominion over him." On
which account, he cannot die any more, though millions of worlds
were to fall as this has done ; yet the benefits of his death here,
may, for aught we can, object, be extended to all such cases, by
the ministration of angels, and the reception of such ministration
by faith, be the condition of their salvation, as well as of ours.
St. Paul has recorded the same idea, in his epistle to the Hebrews,
x. 12, " But this man, after he had offered one sacrifice (that pf
himself) for sins, forever sat down on the right hand of God,"
never to suffer again for offenders. This view of the subject of
the incarnation of God, and of the one atonement for sinners,
such sinners as are eligible to pity ; and of the resurrection of the
dead body of Christ, and his ascension to heaven ;. we think en
tirely answers the query of the author of the Age of Reason,
Thomas Paine ; which runs thus : There being many worlds in
existence, all of which there can be no doubt, are inhabited,
and in as much danger of falling as Adam was ; if so, then the
Son of God has nothing less to do, than to keep on dying for
sinning worlds, as they may happen to apostatize, all along the
endless ages of eternity. If so, then an accumulation of corpo
real bodies, would be the consequence; and were it so, would
present an insurmountable difficulty, which Christianity never
could solve or endue that we can see. But on the view of his
dying but once, and the benefits of that death being extended to
all cases of sin, which can be commiserated, in all worlds, in the
great family of nature ; then the objection of Paine is obviated,
and need give no further trouble. On this view, how amazingly
is the redeeming power of Christ's death enhanced, in its glory,
in its capability of extending without end to all possible cases of

84 HISTORY OF THE FALLEN
commiseration. On this plan, contemplation may riot in a
boundless, fathomless ocean of display on the part of God; and
in ceaseless degrees of intellectual beings, as well as of numbers
and happiness, on the part of his creatures. What hosts there
are, and shall forever be ; besides those of this earth, who shall
ascribe salvation to God and the Lamb, who from all worlds,
both fallen and not fallen, shall pour -as mighty torrents,, in per
petual flow, to that one heaven ; to rest from their labors, and to
ascend in the scale of intellectual happiness, without end. For
if there are worlds of intellectual beings who have not sinned as
we have done ; yet this circumstance must not be allowed to pre
vent their advancement in the scale of being ; lest such as have
sinned, and have been subjected to death on that account, might
seem to have superior privileges, on account of their resurrection,
and happy arrival in heaven ; which could not have been if they
had not sinned, says one. But such an opinion is not cor
rect, for if our race, or any other race of intellectual beings, on
any part of the universe of God, had never sinned, nor ever shall
sin, some mode by which they "could be removed to give place
to others, as they should be born into life, must be resorted to,
and that mode would have been translations. That such is
the mode, where death has not come, the two instances of the
translations of Enoch and Elijah has been afforded to prove it,
as well also, as to show how the saints are to get to heaven, who
are not to die, and will be found alive on the earth at the time of
the last day. For, on this very subject, St. Paul has said, Thes.
i. 17, " Then we (they) which are alive and remain, shall be
caught up together with them (those who shall then be raised
from their graves) in the clouds, to meet the Lord in the air, and
so shall we even be with the Lord." This being caught up alive
is translation, the same as Enoch and Elijah ; the same doctrine
therefore, maybe applied to all worlds, so that equality of oppor
tunity may obtain to those who have not sinned, as well as to
them who have. On this subject, the ministration of angels
to other worlds, respecting what the Son of God did in this for
sinners, may it not be conjectured, that from his birih till his
ascension into heaven, that myriads of these supernatural min
isters were ever with him, noting down, as heavenly historians,
his acts and his sufferings. And that when the mighty history
was finished, away they sped, as rays of light, to the respective
worlds of the universe, which then existed, or may exist, to tell
the tidings of salvation, and of the great atonement.
But says one, how did they communicate it? This is answer
ed by referring to the case of the angels, who first of all announ
ced salvation to the shepherds of Bethlehem. And further, such
angels may have even rningled with the inhabitants of such
worlds to which they were sent, and face to face, in familiar
converse, told them the thrilling story of the wisdom, benevo-

ANGELS OF THE SCRIPTURES. 85
Ience and power of the Creator, as shown in the incarnation,
death and resurrection of the Son of God. On this supposition,
that of Jesus Christ being a propitiation for the sin of all worlds,
there follows another consideration of the most animating de
scription to Christians of this earth, and this is it. Such as shall
be saved, and shall safely arrive in the kingdom of heaven be
yond this life, will no doubt be admitted to accompany the Son
of God on the great occasions of the judgment days of such worlds
as may sin, as this has done, to whom some part in the awful pa
geantry may be committed, as will be cominitted to the angels of
God at the end of this worldj and to the souls of the just who are-
now in paradise, and shall accompany Him when he shall de
scend from heaven at the last day.
Ah, who can foretel the ravishing events and developements
of the wisdom and power of God, as ceaseless ages shall unfold
their secrets ; which events and developements will occupy the
minds of the highest intelligences, whether of heaven itself, or
of the spirits of other worlds, without end, perpetually increasing
the happiness of that much desired state of things ; while those
who shall be lost will be covered with perpetual darkness or ig
norance of what is going forward in the Empire of the Eternal
God. 'Twere easy to dilate here in so bright and wide a field,
but we desist.

Condition of the first Spirits, and Proofs that they were made
in a great variety of Orders and Degrees of Intellectual
Power •, and that their first Thoughts or Probation was
about their Being, and of the origin of Satan.
But to return to the subject of the employment of those first
angelic beings, which we have left some six or eight pages above,
with the view of now persuing it somewhat further, and to ascer
tain the origin of Satan.
We remark that it is impossible to imagine any other subject
of contemplation and mental exertion, than the mystery of their
being, could at that period have occupied their minds, as there
existed at that time no part of the visible creation, themselves
and their own heaven excepted, to furnish matter of reflection,
and of communication. On comparing the thoughts of their
minds with each other, they could but find a similarity of men
tal pursuit ; and the little as yet acquired on this subject could
but stimulate to further research. At first it may have appeared
to them that they had existed always, as no man, and it is likely
no angel, can remember the time when he did not exist ; yet they
may have been able from a comparison of ideas, acquired by

86

HISTORY OF THE FALLEN

mental exercise and experience of this sort among themselves, to
have come to a conclusion that they had not been long in a state
of society at any rate ; but how, or in what manner, or from
whence they had arrived must have been a mystery to them, till
such time as information, from a competent source could be an
nounced, are believed by them. Could Adam ever have solved
the problem of the commencement of his being; could he have
ever -made out in and of himself the author of his own and his
Eve's origin? We think not. On which account it was neces
sary that a revelation on this very point, should be had from a
competent source ; yet they could, by comparing their thoughts
with each other, and from what they could see, hear, and remem-
* ber, conclude that they had not been long in a state of society
with each other. But whether they had or had not, separately
existed a greater or a less length of time, or whether always they
could not have known, if they had not been told by their Maker.
Adam could never have known from whence his Eve had come
if God had not told him ; for when his side was opened and a
part thereof taken away, out of which she was formed, Adam
was in a deep sleep ; much less, therefore, could he fathom the
higher mystery of his own creation, and that of the globe, if God
had not told him.
If then it is reasonable to believe that the mystery of their being
was the first field of angelic employment, it is also as reasonable
to suppose that the Creator did not at first reveal himself to these
first-horn sons of light ; but left them awhile to the exercise of
their own powers, while himself remained invisible as he now
does to the inhabitants of this, and all worlds except heaven it
self; but took cognizance of all their ways and mental operations.
Out of such a state of things we may easily perceive that vari
ous opinions may have obtained among these sons of the morn
ing, these stars of God, about their existence ; yet whatever else
their opinions may have been, they could never have come to the
all astounding hypothesis that they had been their own creators,,
as that was impossible ; and more than this, it is much to be
doubted whether an idea of their having been created at all ever
entered their thoughts till revealed ; because so high, so deep and
so incomprehensible a matter, is in our opinion above the reach
or the invention of finite intellect, whether of men of of angels,
and could never have obtained in earth or heaven, if this fact,
this trait of omnipotence, had not been revealed by the Creator ;
so important is it, in our opinion, to the glory of God, that all
matters of moral doctrine should be a subject of revelation, and
that of Himself, as men nor angels by their wisdom could never
have found it out.
But we hasten to prove from the Scriptures that the angels
were created in a great variety of orders or of intellectual degrees.
Such an arrangement cannot but be regarded as beautiful ; for

ANGELS OF THE SCRIPTURES. 87
variety eYen among celestial beings, would conduce to their hap
piness. Variety among men, in the powers of their minds, the
form of their bodies, and lineaments of countenance, conduce to
happiness ; as well also as the endless variety found through all
animal and vegetable life ; the herbage, forests, minerals and
flowers of the earth beautify and adorn creation, making it more
the abode of comfort and delight.
But as heads of all the heavenly orders of holy angels, Michael
and Lucifer seem to be pointed out. We know, however, that
the term Lucifer sounds exceedingly repulsive, because by it,
is now understood the devil — the destroyer. But such was not
the original meaning of the name, and did not describe a malevo
lent being, any more than did the word Michael, the name of the
other archangel. The term Lucifer, as used by Isaiah the Pro
phet, when applied in a certain sense lo Nebuchadnezzar, meant
in that tongue, which was the Chaldean, Light-bringer ; while
Michael signified the might of God — both equally honorable
equally, glorious. But since the apostacy of Lucifer, MiJ
chael alone is spoken of as the only arch-angel of heaven
by St. Jude, which we learn from his using the article the
in relation to him, which proves- there is but one, and speaks
of his having once contended with the devil about the body
of Moses, and gives him the dignified appellation of Michael the
arch angel,*by which is understood the highest of angelic natures
then existing. Gabriel is also an angel of another order, but low
er, as he is never in the Scriptures called an orcA-angel, yet is
spoken of as a mighty angel. The ministration of this latter
spiritual being is several times spoken of in the Bible. See Dan.
viii. 16, where it is said, "And I heard a marrjs voice between the
banks of Ulai, (or the Chaldean name of the Euphrates) which
called and said, Gabriel, make this man (Daniel) to understand
the vision." Again in the next chapter, the 9th of Daniel, 21, it
is further stated respecting this spirit as follows : " Yea, while I
(Daniel) was speaking in prayer, the man Gabriel whom" I had
seen in the vision, at the beginning, being caused to fly swiftly,
touched lhe about the time of the evening oblation." The same
angelic being was seen of Zecherias in the inner temple, stand
ing on the right hand side of the altar of incense, who said, " I
am Gabeiel that standeth in the (immediate) presence of God, and
am sent to speak unto thee, and to shew thee good tidings." Luke
i. 19.
There are also jn the book of Rev. many passages which favor
this opinion ; viz. — of a variety of supernatural angelic orders, a
few of which are as follows : Rev. i. 1. " The revelation of
Jesus Christ * * * and he sent and signified it by his angel unto
Iris servant John." Rev. iv. 4. There are twenty-four glorious
beings mentioned and distinguished as elders, even in heaven ;
which proves them as superiors, — as follows: '(Around about

OO HISTORY OF THE FALLEN
the throne were four and twenty seats : and upon the seats I saw
four and twenty elders sitting clothed in white raiment ;- and
they had on their heads crowns, of gold." In the same chapter,
verse 8, is found other orders, differing from the elders in several
remarkable particulars ; such as— that they were full of eyes
within and without ; besides being clothed with three pair- of
gorgeous wings; who were employed in ascribing' praises to
Him, which was, and is, and is to come. In the fifth chapter of
this book, verse second, is another evidence to the same effect :
"And I saw a strong angel, proclaiming,, or crying with a loud
voice: who is worthy to open the book, and to loose the seals
thereof And 11th verse, of the same chapter, is a further
account ; from which we infer the doctrine of a greatVarietsyaf';
orders among the angels of God :— " And I beheld, and I heard
the voice of many angels round about the throne, and the beast?
and the elders : and the number of them was ten thousand times'
ten thousand and thousands of thousands, saying with a loud
voice, worthy is the Lamb that was slain to receive power, riches
and wisdom and strength and honor and glory and blesskigil
Rev. x. 1, 2, 3 : " And I saw another mighty angel come down
from heaven, clothed with a cloud : and a rainbow was upon his
head, and his face was as it were the sun, and his feet as pillars
, of fire: And he had in his harid a little book open : and he set
his right foot upon the sea, and his lejft on the* earth: And cried
with a loud voice, as when a lion roareth, lifting up his hands to
heaven, and swore by him that liveth forever and ever, who
created heaven and earth, and the things that are therein, that
there should be time no longer." If then, to digress a moment,
there is a time to come, when time shall be no longer, will not
that time be the end of time,-— and consequently the end of the
world ; which is the day of Judgment, so often alluded to in the
Bible ; and cannot be the destruction of Jerusalem : because tvm&,
did not come to an end at that time. Also, Rev. xx. 1,2: " AncP
I saw an angel come down from heaven, having the key of the
bottomless pit, [bottomless, or endless, because there is the places
of unending torments.] and a great chain in his hand : And he?;,
laid hold on the dragon, that old serpent, which is the Devil, and,
Satan, and bound him (See the Plate,) a thousand years, — du
ring which time will be the Millenium. See Eph. i. 21, for
our final proof of the belief of the doctrine of a multitude of orders
and degrees among the angels of heaven. In that place, the
writer, who was St. Paul, speaks of the exaltation of the Son of
Man, after his resurrection,, and says that he was set " far above
all principalities, power,, might and dominion, and every name'
that is named, not only in this world, but also that which is to
come." By which we learn, that there are names designating
powers, principalities, and dominions, as well in a world of
spirits, as in this ;, which we think, proves the belief of the great

*1

ANGELS OF THE SCRIPTURES. 91
amount of intellectual variety among the angels of God, as at
first created; notwithstanding, many, if not- all Universalists,
deny angelic existences, as mentioned in the Scriptures, the
same as did the Saducees, in the time of Christ; the Deists of
that age ; and the most opposed to the introduction of true Chris
tianity : the same as all Universalists, in every age, have been
guilty of, like their true brethren above named : and will ever
be, till they renounce their opinions as a people.
We cannot however, condemn every one of this opinion, as
Deists ; because there are some of that order, who appear to be
in reality converted persons, and talk about religion, and the Sa
viour, the same as the other sects ; but such talk, and such con
version, never arose out of the true Universalist opinions ; as
those opinions deny spiritual conversion, the Deity of Christ,
his expiatory death, the real fall of Adam, the existence of abso
lute sin, or moral evil ; which to deny, is to deny the whole
essence of Christianityj the new birth and all.

The Subject of Spiritual and Angelic Existence, further
examined : to ascertain whether the Accounts of such Be
ings, as found in the Bible, signify Men or Spirits.
This we think proper to do," before we come to the main point ; ,
the cause of the being of Satan — as an evil being.
Many Universalists, as we before have noticed, deny that the
Scriptures, by the word angel, means any thing more or less than
men; as prophets, apostles, evangelists, and ministers of reli
gion, or messengers of good or ill. But why do they deny this ?
Because, if they admit the existence of good angels, they, of
necessity, must admit the existence of evil angels, such as St.
Jude speaks of who kept not their first estate, but were cast down
to hell; and this would be to admit at once that there is a Satan,
and devils, and also a hell — as is believed by other sects of Chris
tians; therefore, their existence must be denied totally,— and
accordingly is, by all who are thorough in that creed. Angels
are almost everywhere spoken of, in both the Old and New Tes
tament: commencing as early in time as Abraham, and ending
but with St. John, the Revelator : under such circumstances as
precludes the possibility of their having been men, in any view
of the subject.
Let, such as deny the being of. spirits, called angels, examine
the quotations we have already made in proof of a variety of
orders among the angels, and those we are now about to make ;
but especially the whole of chapters 17, 18, and 19, of Genesis,
the story of which is as follows. When Abraham was ninety-

92 HISTORY OF THE FALLEN
nine years old, the Lord appeared to him in the form of a man,
had said "I am the Almighty God;" when he instructed Abra-
anm relative to circumcision, and of the coming of the Messiah.
And when he left off talking with him, God went ascending from
his sight, up toward heaven, maintaining to the last glimpse, the
form of a man. Gen. xvii. 22.
But at another time— which, however, was soon after this first
appearance — the Almighty appeared to Abraham again, and in
the form of a man : with two of his angels with him, having also
the same form. Gen. xviii. 1, 2 : " And the Lord appeared unto
him in the plains of Mamre : and he sat in the tent-door in the
heat of the day: And he lifted up his eyes and looked, andlo,
three men stood by him." It would seem that these three men
had not been discovered in their approach, but had suddenly
made themselves visible from a previous invisible state ; or it
could not well have been stated by Moses, that those three meri
stood by Abraham, without also mentioning that their approach
had been noticed by him, if they were nothing more than ordi
nary men. But notwithstanding this sudden appearance, Abra
ham, it seems, did not know that his guests were from heaven,
for he made haste, from the goodness of his heart, to prepare
them food, and after they had seemed to eat, he arose and went
on a while with them, toward the vale of Sodom — whither they
were going ; but ere he parted from' them — by some means, not
recorded — he found out that the Lord of Hosts, with two of his
holy angels, had been his visitors, and that they were come forth
to destroy by fire, the five cities of the vale of Sodom. At this
time the noted plea for mercy, made by Abraham to thetord, for
these devoted cities, took place ; after which, it is said, the Lord
went his way. Now if Abraham had been a Universalist — as
that people claim he was, as also all the prophets — where was
the propriety of his plea of mercy, for the mere lives of the So- ;
domites — seeing they were so exceedingly wicked, as to have
become a nuisance on the face of the earth — when he must have
known that their death would be their eternal reformation and
happiness in another world.
In the 19th chapter of Genesis, is found an account of two
angels rescuing Lot and his two daughters from ruin. But the
proof that those two strangers whom it appears Lot — from the
hospitableness of his disposition, rescued from being lodgers in
the street, were angels, or supernatural beings, is : that as the
wicked men of Sodom beset the house of righteous Lot, they,
the angels, struck them with blindness ; such power, we believe, '
is not conferred on mortals, so as to inflict blindness, or any other
disorder, by invisible means.
After this, som3 twenty five years had rolled away, when Isaac
the sou of Abraham, had grown to man's estate ; the Lord, it
appsars, required the sacrifice of this son to try the fealty of

ANGELS OF THE SCRIPTURES. 95
t
Abraham's heart to God. But as he did not hesitate to do even
this, nor delay by standing to reason the case in his own mind,
and was about to deal the blow of death ; there suddenly was
heard the cry of an angel's voice, in the air above him, there on
the wild and spiry summit of Mount Mpriah, saying, Abraham,
Abraham, lay not thy hand upon the lad, neither do any thing
unto him : for now I know that thou fearest God, seeing thou
hast not withheld thy son, thine only son from me. Now the
proof that this angel was not a man, but a spirit, is, that Moses
states, the angel of the Lord called to Abraham out of heaven,
(See the Plate,) the atmosphere above, a place where men do not
often appear. Gen. xxii. 11, 12. How it is that Universalists can
deny the existence Of supernatural angelic beings — as many of
them do, and contend that the Scriptures do not justify the belief,
and at the same time are acquainted with accounts those books
give of such beings, is to us an unaccountable problem — if they
credit the Bible at all. Among a multitude of such facts, the fol
lowing is not one of the least notable, that go to prove the be
lief true : see 2d Kings, chap, vi., verses 8 tq 23 inclusive, in
which a most interesting and extraordinary account of the kind
is given in the case of a Syrian king and his army, who were
making war upon one of the kings of Israel. In this account, it
is stated, that there was a prophet — namely, Elisha — who in
formed the king of Israel several times oi certain snares and
afribushes, which the Syrian king had contrived — by which his
capture was intended — and that on this account, he escaped.
This was a matter of wonder to the Syrian monarch, and led
hirn to suspect there were traitors in his own army, to his cause.
But this was indignantly contradicted by his officers, who stated
that the prophet Elisha informed the king of Israel of all that he
did, even of the very words he uttered in his bed chamber. On
this" account, the Syrian king became determined to take him
prisoner. Accordingly he despatched a small army to a place
called Dothan — where Elisha then was — which place they
entirely surrounded, under cover of night. This circumstance,
it appears, was unknown to the prophet, until his servant Gehiza,
who had risen very early in the morning, and having gone out
of the house, saw the place entirely invested by men in arms,
and by horsemen and chariots, a great multitude. This circum
stance greatly frightened the young -man, for he now ran in to
his master, crying " alas master how shall we do." The proph
et, however, was perfectly cool, notwithstanding this alarming in- -
telligence, and said to his servant, "fear not, for they that be with
us are more than they that be with them?' — when he lifting his
hands to heaven said, "QyLord, I pray thee, open his eyes that
he may see. And the Lord opened the eyes of the young man ;
and he saw, and behold the mountains were full of horses and
chariots of fire round about Elisha." These were the angels of

96 HISTORY OF THE FALLEN
God invisible beings, or the eyes of the servant need not to have
been opened, in order for him to have seen them. From' this it
appears that we are in all probability always surrounded by
beings of this description, the messengers of the Almighty, whose
habitations are throughout the whole universe of God; who see
and know all that is passing in any and all the worlds of space,
Another notable instance of angelic interference is found in
Luke; xxii. 43, in the case of our Lord's agony in the garden of
Gethsemane, where it is said, •" and there appeared an angel unto
him from heaven, strengthening him," as his agony at that point
was even greater than on the cross, in which human nature,
even as possessed by the Son of God, was found inadequate to
bear; without submitting to death too soon to fulfill the prophe
cies of his crucifiction by wicked hands. This angel who thus
strengthened him, is shown not to have been a man, as he is
called an angel from heaven, and there is no such place on earth
that we have heard of; besides, what man was he who was able
to give support to the mental agonies of the soul of Jesus Christ,
when by suffering he made atonement for the world.
Cornelius, a Gentile of Cesarea, and a military officer of the
Roman army, saw at a certain time in a vision, not while in
sleep, but in the day time, about the ninth hour, an angel of God:
" and when he looked on him he was afraid, and said what is it
Lord?" Now if this had been a mere man, would this Roman
officer have been afraid, and called him Elohim, the Lord or
Most High ? no, not even if it had been in a dream — as a dream
under the direction or influence of inspiration, could never have
thus proceeded, if not true in every sense of the word.
But in Acts, 12th chap, there is an account of this kind far
more remarkable than the one last above related. This is res
pecting St. Peter, , who having been put in prison by the Jewish
rulers, on accOnntof his being a Christian, was bound therewith
two chains, and placed during the night season, between two
soldiers, who slept on each side of him, as a guard against his
escape. From this situation Peter was released by an angel of
God ; the facts of which we will give in detail, as found in the
book of Acts, as follows : " Peter therefore was kept in prison,
but prayer was made without ceasing of the church unto God
for him. And when Herod would have brought him forth, the
same night Peter v/as sleeping between two soldiers, bound with
two chains : and the keepers before the door kept the prison.
And behold the angel of the Lord came upon him, and a light
shined in the prison, ahd he smote (touched) Peter on the side
and raised hihi up saying, arise quickly, and his chains fell off
his hands. And the angel said unto him, gird thyself, and bind,
on thy sandals, and so he did. And he saith unto him, cast thy
garment about thee and follow me. And he went out and fol
lowed him : and wist not that it was true which was done by

ANGELS OF THE SCRIPTURES. 97
the angel, but thought he saw a vision. When they were past
the first and the second ward, they came unto the iron gate that
leadeth unto the city, which opened to them of* its own accord,
and they went out, and passed on through one street, and forth
with the angel departed from him."
But says an objector, all this may have been done by some
friend to Peter, who had by cunning, given the sentry at the
door, and the two soldies who slept by his side, some sleeping
potion, and having procured a key, not only to the prison doors,
but to the outer gate of the city, and the chain which manacled
him, went in and released him as they slept, and all this done in
answer to prayer ; and the person so doing was an angel or
messenger of God to Peter, but was no spirit of another world !
But that this angel was a man could not have been the fact,
as it is stated in the account, that the outer gate of the city open
ed of itself, that is, without a key, or any visible means ; and
certainly St. Luke, who wrote the book of Acts, could not be
guilty of telling an untruth in this matter, or have been deceived,
as he was an inspired writer, in the matters of the New Testa
ment, at any rate. St. Peter's opinion of the matter was, that
the Lord had sent his angel; for he said, "now I know of a
surety that the Lord hath sent his angel, and hath delivered
me out of the hand of Herod" — which thing St. Peter could
never have said, if he knew that some friend had so delivered him
and afterwards informed him of it, as such a friend most certain
ly would have done.
The case of St. Paul is another proof of angelic existence, of a
supernatural character, of which he speaks as experienced by
himself on board the ship, in the Adriatic sea : who says, " For
there stood by me this night, the angel of the Lord, whose I
am, and whom I serve, saying, fear not Pdul ; thou must be
brought before Caesar : and lo, God hath given' thee all them
that sail with thee. Wherefore sirs be of Good cheer, for I
believe God, that it shall be even as it was told me." By
which he informs us that his information was from heaven, and
therefore the messenger, which was an angel, was also from hea
ven, who had stood hy St. Paul that night, and told him such
things. The New Testament is almost a continued history of super
natural occurrences, and of supernatural angels, both good and
bad, as we shall show before we close the volume : yet there are
those who deny everything of the kind, and at the same time
profess to believe the Scriptures, and to build their Christian be
lief from its pages; but how far are such persons from real
Christianity in their faith.
See Matthew xxviii. 2, 3, 4, where there is a most convincing
instance of supernatural operation related, as connected with the
resurrection of our Lord's- crucified body, done by an angel, of a

98 HISTORY OF THE FALLEN
supernatural character and origin. " Behold, there was a great
earthquake ; for the angel of the Lord descended from heaved,
and came and rolled back-the stone from the door (of the' cave)
and sat upon it. His countenance was like lightning, and his
raiment white as snow, and for fear of him the keepers (the Ro-
man guard) did shake and become as dead men." This could
not have been a man, as men do not have' countenances like
lightning, nor do they descend from heaven, nor cause earth
quakes, nor have power ro frighten, (one alone) a whole band of
fierce and armed soldiers, so as to cause them to become as dead
men,, by their mere looks, as was the fact in this case.
See Judges, chap. xiii. where there is an account of an angel
of God who foretold the birth of Samson, his manner of life, &c.
and then, in the sight of Manoah and his wife, ascended fromthe
the face of the rock, in the flame of the sacrifice, which they of
fered there to the Lord, of which angel it is there said, that he did
wondrously, by which no doubt is meant his going up in the
flame, to a considerable height, (See the Plate) and the vanish
ing out sight. Which occurrence greatly frightened Manoah,
the same man who was afterwards the father of Samson, the
strongest, as well as the most foolish fellow that ever judgedja
people. Ofthis angel, as seen by Manoah, it is said in the aqcounkgi-
ven in Judges, that his countenance was not as that of a man,
though having the lineaments; yet was of a superior cast.
Mark the words of inspiration : " His countenance was like the
countenance of an angel of God, very terrible," or glorious t&
look upon, which could not have been said of a mere man : and
that he went up in the flame of the sacrifice, toward the heaveBtf;
proves beyond all contradiction that this angel was not a mortif
man ; as the thing could not possibly have been performed by the*
natural ability of any one of the race.
We have now a most interesting account to give; as much so,
perhaps as any in the whole Scriptures, by which not onlyithe
existence of supernatural angels is corroborated, but the 4J&
trine of a variety of orders among the angelic hosts proveBj^B
before attempted to be done, as well also as the existence of em
angels, and their respective influence on the minds of men. m
••See Daniel, chap. x. in the course of which we read, that thyf
prophet stood by the river Hidekel, or as it is now termed3jM
Arazares. He saw a glorious being who appeared to be domed
"in linen, and his loins girded with fine gold of Uphaz, (or of
Ophir) his body also was like the beryl, (a pellucid gem*»f?a
blueish-green color) and his face as the appearance of lightning;
and his eyes as lamps of fire, and his arms and his feet like in
color to polished brass, and the voice of his words like the voice
of a multitude." With this angel Daniel conversed respecting
many things which were to come to pass in after ages ; wonder-

ANGELS OF THE SCRIPTURES. 101
fully describing the rise and fall of various great empires, and of
the care himself and Michael the archangel had over the desti- :
nies of the Jews. He told him also that from the day Daniel set
his heart to understand and to chasten hirnself, (not by flagella
tions with a whip, &c. as some fanatics or deceivers have done,)
before God, that he had desired to come to him, and to instruct
him in a knowledge of future events; but that the prince of the
kingdom of Persia, withstood him from doing so, one and twen
ty days;, but lo Michael, one of the chief princes, came to help
We wish to notice in particular in this place one expression, as
pertinent to the idea of different orders of angels, and this is it — ¦
" to Michael, one of the chief princes came to help me." By
which we understand that as Michael was one of those chief
princes among the angelic orders, that there are also other prin
ces, or it could not have been said with propriety that he was
one of them. From, which account it appears that we here as
certain certainly three different orders of being ; first, the glori
ous angel, who is particularly described above, and who con
versed with Daniel : and second, Michael the archangel, who
came to help him against the prince of Persia, an evil angel, who
opposed the interests of the Jews in the mind of Cyrus : and an
other angel who is denominated the prince of Grecia, who was
to come as soon as this glorious angel, who had communed with
Daniel, had gone forth from him. *
But why did this evil angel, called the prince of Persia, op
pose himself to those other angels, who were favorable to the
"interests of the Jews? (For this was the case; as appears by the
statement of the angel who had conversed with Daniel, who said
to him, at last, when he had caused him to know, and to under-'
stand fully, why he had visited him, that he would then return to
fight with this prince of Persia,) because it is likely he knew that
if the Jewish nations could by any means be prevented rebuild
ing their ruined city walls and temple, and restoring their religion,
with all its typical observances and moral influence, which had
ceased during their captivity at Babylon ; that this people with
their religion, would be eritirely lost among the pagan nations.
By this means, he hoped to prevent the coming of the Messiah
into the world; and therefore fought against all impressions
made on the mind of Cyrus, the monarch of the Persians, by
Michael, Gabriel and other spiritual beings, who favored the
Jews in the holy enterprise. And this is what is meant, when it
is said that the prince of the kingdom of Persia withstood the
glorious angel one and twenty days, which was exactly the num-
er of days which Daniel prayed and chastened himself— and
what was also meant by his saying, " and now will I return to
fight with the prince of Persia." It will not do to say, in order
to get rid of the being of those spirits, that this prince of Persia

102 HISTORY OF THE FALLEN
was Cyrus, because he was then favorable to the restoration of
the Jews and their religion, and had given orders exceedingly
strict and .broad, about the rebuilding of the walls of the city,
temple, <fcc. This glorious angel therefore, who said he would
return from Daniel to fight with the prince of Persia, was a spir
it, and meant that he would go and counteract the impressions
of this evil spirit on the mind of Cyrus and his people, lest the
Jews and their works should be defeated. (Seethe Plate.) Can
this account mean anything else ? if it does, we do not perceive it.
But who was this Michael, called one of the chief princes," who
aided the glorious angel in his labors for the Jews ; was he oi"
earth, a mere man, or of heaven, a spiritual being ? St. Jude set
tles this question, who says, "Michael the archangel; who con
tended with the devil about the body of Moses," which shows
him to have been a supernatural being or he could not have thus
contended in an unseen manner ; for if Michael and this being
called the devil, were mere men, and contended respecting what
should be done with the body of that great Jewish legislator j
the Jews would have known this, and the place of his burial
would have been known also, which the Scripture says, is un
known, and that the Lord buried him. See Deut. xxxiv. 5, 6.
John the Revelator, corroborates St. Jude in this thing. See
chapter xii. 7, who speaks of him (Michael) as being-at the head
of those angels who kept their first estate; who stood fast
during their probation, or trial : and that he, with his angels
fought against the dragon and his angels, even in heaven : who
were cast out ; of which we shall more fully treat, by and by..
But in Hebrews, ib 6, 7, there is an account, Which places
this subject beyond controversy, as both the natures of men and
angels are there distinguished, and spoken of, allowing one to be
superior to the other ; as follows : " What is man that thou art
mindful of him? or the Son of man, that thou visiteth him?..
Thou madest him a little lower than the angels: thou crown^
edst him with glory and honor, and didst set him over the works
of thy hands:" The term man, as above used, stands for the^
whole species. But if the beirigs, called angels — mentioned in '
the passage — are said to be above the race of man — which is
implied, when it is said that "man was made a litfle lower than
the angels," — then the two kinds of beings are distinct from each ;
other, m their very natures; so that the opinion as held by!
many Universalists, — namely : that the term angels, as used in
the Scriptures, is always restricted to, and signifies men, messe%|
gers of men, and no more : falls to the ground, from the force of
that one passage in Hebrews, while it is corroborated by many
others, and the whole sense of the whole Bible, on that subject.
The words of Christ himself prove this doctrine, beyond all
possible contradiction. See Matthew xxvi. 53, where the ac
count of his apprehension in the garden of Gethsemane is given:.

ANGELS OF THE SCRIPTURES. 103
who when the Jews as guided by Judas came rushing upon him,
Peter would have defended him with a sword, when he said,
that he could pray to his father and he would send him more
than twelve legions of angels to defend him from the Jews and
all his enemies.
Now how many in number would twelve legions ainount to ?
This is answered by ascertaining what was meant by one legion.
The term legion was a word signifying 6000 soldiers in the Ro
man armies at that time. This number multiplied by twelve
amounts to seventy-two thousands. Now if the Universalist in
terpretation of the word angel is to be relied on, as restricted by
them to answer their purpose, who say that it signifies nothing
more than men who are messengers either of God, longs, or
assemblies of men — then it follows that at that very time, Christ
could have commanded an army of at least seventy two thou
sand men from among the multitude of the Jews, Romans, and
other people then in Judea, which would at once argue him a
great military captain, and standing at the head of an immense
banditti in the very heart of the country. This would contra
dict his own words in another place; see John xviii. 36. "Jesus
answered, my kingdom is not of this world ; if my kingdom were
of this world, then would myservants^g1^, that I should not be
delivered to the Jews."
But if the word is restricted wholly to ministers of religion, as
Universalists generally contend, then it follows that Christ told a
lie ; for at that very time all the Jewish ministers of their religion,
together with the very few of the Christian systerri, did not
. amount to one fourth part of that number. But if it be still re-
stricted to ministers of the Christian system, as then but just
commenced; then the words more than twelve legions, are al
most without any meaning at all, or a lie is told of the most ri
diculous character — even exceeding the" tales of the Arabian
Nights ; as it is impossible to'make out over one hundred and
fifty one, including both seventies — companies, of disciples sent
out by the Saviour, together with the eleven who were always
with him.
It appears therefore that the twelve legions of. angels, alluded
to by the Saviour, were not men of the earth, but were of the
hosts of heaven, altogether of a supernatural character, not be
longing to the earth.
But now, if the reader believes that we have in the preceding
pages, on this subject, established— first: that angels— such as
we have given an account of — were spirits of a supernatural
description ; and — second : that their numbers are innumerable ;
and — third : were created in various orders, or degrees of intel
lectual difference ; we are now prepared to investigate more im
mediately the origin of sin and cause of the being of Satan and
his subordinate devils, or fallen angels.

104 HISTORY OF THE FALLEN

Accounts of the Voyages of the first Angels far into Space be
fore any thing ivas created but themselves, and the Mode of
their Trial, '¦Nature of Mind, fyc.
In pursuance therefore of the above subject, we will remind
the reader that some twenty pages above, we have supposed that
the first angelic beings were left in their incipient state, to con
jecture about the mystery of their being ; and that various and
conflicting opinions on that subject, must have arisen among
them : and however greatly any number of them may have ex
celled their fellows in their powers of mind, yet that circumstance
gave no advantage in penetrating this mystery, because as yet
there had been no clue, no revelation on the subject afforded
them. But in proportion, it may be supposed, to the amount of intel
lectual subtilty. possessed by any finite unfallen being, there is
always manifested a corresponding activity in the business of
research, jn relation to such matters-' as occupy their powers ; on
which account there can be but little doubt, that after all was
known, that could be known in their congregated condition, in
heaven ; that they instituted among themselves a systematic
mode of exploring other tracts of space, than the one immediately
comprehending their location. But whither could they go? to
what region could these primeval troops direct their course? as
on all hands, and in every point of heaven's compass, darkness -
reigned in the awful distance.. There was no light, blackness
deep and wide as immensity itself, reigned through boundless
space. There were no sounds, no voice of any creature had
broken the hitherto eternal silence. There was no heat, nor
cold, wet .nor dry, all was a boundless, blank eternity. There
were no suns nor moons, stars nor constellations, no winds mov
ing through empty space, no light had shed a ray on the inter
minable vacuum, except that of the home of the angels, where
they then were, which was light itself. There was no ocean's
roar, no tide waters rocked as now, in the hollow of the seas, the
cradle of the floods; no billows dashing against mountains, nor
on the sands and stony shores of continents; no rivers, nor
streams, nor fountains of waters; no forests, herbage, fishes,
fowls, nor animal life of any kind, all was void, deep and fathom- :\
less nonentity.
But notwithstanding this, and though no rumor of distant
regions had reached their ear ; yet, in bands and cohorts, they
became resolved to navigate this ocean in straight lines, starting
out from their heaven as their centre, and continuing their res
pective courses, till they should wish to return ; when observing
the same rule, it could but bring them back to the same point,
and prevent their being forever "lost in the wastes of boundless

ANGELS OF THE SCRIPTURES. 107
space. Heaven's inhabitants now having arranged themselves,
such as were of the number of the adventurers, soared aloft, for
every point of the compass from that first centre, was up, though
opposite directions were pursued, they were nevertheless per
pendicular ones. (See the plate.)
This is shown, by supposing ourselves on the sun, which is the
centre of our planetary system; any direction from the sun is a
perpendicular direction, as the sun by necessity is the lowest point
in the solar system. Heaven, therefore, if in the centre of the
great and increasing universe of God, is also the lowest point (re
latively speaking) in wide . creation ; from which it follows that
any direction therefrom is a perpendicular direction. Although
in this sense, heaven is the lowest point in the universe ; yet in
moral excellence it is the highest, for it is God's throne — loca
tion, or mere position, adds no excellence to any being or place,
it is moral character that does this. On this account it is, that
God is said to look down from heaven upon the works of his
hands. ' '
It was impossible for those voyaging angels to arrange how
long should be their journey, as there then existed no rule by
which time or distance could be measured ; as day and night,
arising from the revolutions of globes, and systems of matter, did
not then exist, as signs and guides in this respect. Eternity had
not yet erected her time piece, by which she is cut up into ages,
periods, years, months, weeks; days, hours, minutes and seconds ;
their own feelings, as to the time of return, was their only guide.
Now heaven was bereft in part, of its people; as the journey
ing milfions shot off in all directions of heaven's compass, like
-flashes of fire from a nucleus of light, iii search of they knew not
what, as they could form no idea of things, or of beings, of
which they had not heard or seen; yet their spirit of activity
may be supposed^iw to have exerted itself. But how far these
exploring angels^ehetr ated the heights of boundless space, none
can tell; yet perhaps even further than where now exists the
utmost bounds of creation ; where the outermost circles "of sys-
; terns of worlds look off into the yet boundless and yet unexplored
h abyss of eternity, save by omniscence itself; but without having
f made one discoveiy, except that there was no end to nonentity,
i which was the universal report, on the return of each cohort,
shouting as they descended, there is nothing, nothing, beside
i ourselves and this our place of dwelling.
But on account of this void condition of space, are we to sup
pose the angels were in the least unhappy, or discontented ? not
at all ; for this one reason : it is not possible that a thought of the
existence of what is now called matter, as distinguished by tangi
bility, could have entered their minds, nor ever would have done
so, had not he who created them, at such times as seemed
good to himself, have created also the universe, consisting of

108 HISTORY OF THE FALLEN
matter, variously modified and mingled with spirit, and furnish
ing occupancy and ground of improvement, to intellectual beings.
Is it possible for the most cultivated of the raCe of man, to think
of, or to invent, any substance different from what he has seen,
heard of, and known to exist, or to add a single first principle to
the great machine of nature, that could be of any use ; as is den
sity, divisibility, gravity or attraction, repulsion, color, heat, cold,
wet, dry, light, darkness, sensation, nutrition, sound, &c. ? it is
impossible ; we can conceive of no possible useful addition of any
first principle. Neither could the angels have done this, more
than to have been creators ; they were not capable of invention
to any such extent as to be able to make improvements on their
own nature ; and never could have had any further ideas of any
thing beside their own condition, and their associate circum
stances, had not the Divine Being have produced a tangible
state of things, and presented it to them, which, when done, was
a revelation, known and read of all.
Man knows nothing, absolutely nothing, in and of himself ; he
cannot originate one single idea without, help, without a revela
tion of some kind as a starting point. .What, therefore, is the
mind of man ? we cannot tell ; yet we may say it is a being, a
creation of something, capable of improvement almost to infinity,
yet, without knowledge, or even thought, till revelation comes
to its rescue, and one species of revelation is nature as now de
veloped, with all its first principles. That instant the mind
shoots off with amazing velocity, in its course of improvement,
outstripping even the winds and the lightnings, in its pursuits of
knoweldge, bounded only by boundless existence. That such
is the vague and blank character of mind in the abstract, before
it feels the genial rays of revelation, is shown from the history of
the late mysterious German boy Casper Hauser ; who it seems,
for reasons yet unknown, was shut up hi a pla^ so small as not
to allow him even from infancy to the age of Stmt sixteen years,
room to stand up in, but always sitting flat on the floor, with his
legs extended out before him. During that whole time he had
never seen light, either of the sun nor any other kind, nor heard
the voice of man, nor seen his shape, nor the shape of anything
else, till a little before his release from prison. On his first being
ushered into light, and left to his own way, he seenied to hear,
without knowing what it was, to see, without perceiving or know
ing it was sight, and to move his feet and limbs, without knowing
their use — although so old — nor ever could have known, had he
not been released from captivity. His language consisted only
of tears, and moans, and strange inward sounds, though soon
after his release from prison he seemed to have invented two
words, which rushed out spontaneously. For man, the word
Bua, whether to male or female, old or young, was indiscrirni-
nately applied ; for all other things, whether applied to animals,

ANGELS OF THE SCRIPTURES. 109
trees, the clouds, or whatever struck his attention, the word Roff,
was used. After he had received in part an education, he could
not recollect anything of himself, except that after waking from
sleep there was always bread and water by his side ; articles
which he afterwards learned to distinguish by those names.
But to prove that his mind was totally vacant, and without any
ideas, and would always have remained thus, if he had not been
released; it is said of him that he never dreamed anything, till
after his enlargement and acquaintance with things. For a
particular account in detail of this singular affair, and of the
death of the lad, see Penny Magazine, part 23, No* 118, 1834.
Such is the mind of man, till the light of circumstances and
association is poured upon it, when it rouses into strength, and
activity, seizes upon surrounding circumstances, with all its per
ception, which progress on from sight, touch and taste, to com
parison, and from thence to knowledge and understanding;
displayed in arrangement without end. In sonie such predica
ment, we may suppose, the angels were created, and that the
greatness of their minds, over and above what man is -found to
possess, did not consist at first, so much in a knowledge of a
multitude of things, as in their capability to receive, to improve,
to understand, and to enjoy more abundantly, when the Creator
should call their capacities into a more spacious field of labor,
and investigation. On which account, it is said in Scripture,
that the angels excel in strength ; which strength, we understand
to be wholly of an intellectual description. And that man was
made a little lower than the angels — that is : with less power of
mental and moral improvement — in this state of things 4 while
the angels were created higher in that respect, in their first out
set of existence, inculcates the same opinion.
We may therefore call this state of the angels — before the
•Creator revealedJuimself to them, either by appearance or by
works — their incipient, or commencing condition, and preceded
the .jgfeginning of their state of trial, or probation. A state of trial,
or probation, was not instituted toward Adam, except by revealed
law : so as to mark out, and require the observance, and obed
ience to such law. Had our first parents have been left without
a revealed law, with its penalty, they never could have passed
through a probationary state, and consequently could never have
been either praise or blame worthy, nor been placed in a situa
tion in which they could have evinced, by any act whatever, the
native condition of their spirits : but would have been left in an
indifferent, insipid, and irresponsible state of being— forever
precluded from opportunity of improvement, above any other
animal of the glohe, whose laws of appetite are mere instinct.
But as it respects those first spirits, we believe it was somewhat
different ; and that they were introduced to a knowledge of the
important fact of the possession of moral free agency, and that

1 10 HISTORY OF THE FALLEN
they had original power and ability to choose good or evil,
without any intimation of penalties — as was man's case. The
simple requirement of love and obedience toward the Creator,
without naming penalties, was doubtless sufficient, and as much
as could have been consistent in their case : because of their
superior intellectual state above that of Adam and Eve. On this
account therefore, it would have been proper, and doubtless was
the fact, for the Divine Being to have kept them in ignorance
of the consequences of delinquency, or of" failure, so that their
obedience should proceed solely from pure principle and love —
free unassisted love, unmixed with dread, or allusion to penal
ties, or any such thing.
Had the angels, who kept not their first estate, have known
that to sin, or to become opposed to the commands of Him who
claimed to be their Creator, would inevitably plunge them into
irretrievable darnnation — which damnation would consist in the
change and entire obliteration of their characters, as virtuous
and holy beings : as well as added thereto, there should follow a
ceaseless state of penal tormenting suffering — they never would
have Sinned from pure selfishness. On such a base as this, we
may easily perceive, that holiness and true virtue, could not sub
sist ; as that which they would have done under such circum
stances, would have been far enough from being the result of
pure principle and love to God, or love of righteousness, for
righteousness sake — but of selfishness.
But before it could have been possible for them to have begun
to form their characters, it was necessary for them to receive Taw
from a competent source ; but that law must have been without
a promise of reward, or threat of punishment : so that a free and
perfect exhibition of what they would do, as the creatures of
God, might appear as well to themselves, as to the Divine Being.
This' course would greatly enhance their hapnkiess, when they '
should come to know how dreadful a thing it™ to sin against
God : as their reflections would be, that they had acted from
pure principle, unbiased by promise of reward, or threat of pun
ishment. But in Adam's case it was not improper, nor inconsistent to
make the law of obedience, in relation to penalty and reward;
because his grade of intellectual being, was of a lower order than
the angels, that it might exert its influence on his mind, by pro
ducing fear. He was therefore placed in the neighborhood of
solicitude to obey, not only from a desire to please God, in his
love of virtue from pure principle, but also to avoid death— the
amount and nature of which, he no doubt well understood— or
it could have been of no force or influence on his mind, nor that
of his companion : and of course of no moral uie. Under such
a view of the case, it is natural to enquire — how is it that the
angels cannot be supposed to have been under a law which

onuiiui or THE SCRIPTURES. Ill
threatened punishment and promised rewards, without incurring
to themselves, the character of acting on selfish principles :
while at the same time we argue that Adam and Eve could act
under such a law, and yet go clear of this charge ? The solu
tion consists simply in the difference between the natures and
moral abilities of the two sorts of beings ; so that it was an equal
administration in God to make this difference ; and yet the
actions of each go clear of the baleful charge of unrighteous sel
fishness ; as pure obedienee, after all, under both conditions,
was all that was required.
But if the position still appears1 paradoxical, we will illustrate
it by the following simile: — A child obeys its father when it is
commanded and enforced by threat or promise ; as without such
command, it knows not what to do. But a man being higher in
intellectual improvement, will obey from his own knowledge of
what his father wishes to have done, without this threat and
promise ; both having the character of unalienated children —
so in the case of Adam and the angels.
In relation to the angels, it appears to us of momentous pro
priety that they should have been left awhile purely to them
selves, without any law, or any knowledge of a Creator, as that
from such a condition, a preparation to receive law, and com
mand, could be produced, which would arise from the various
conclusions on any and all subjects within the reach of their
condition, yet without sin : as to disagree, sentimentally and vir
tuously, implies no moral or depraved defect in their being, or
constitution of spirit. But the Divine Being intended soon to re
veal himself, and to give them a standard of aetion, as a guide
to their various and exalted powers, by claiming to himself su
preme authority and direction.
Can it be supposed that the Divine Being could not have con
sistently withheld a knowledge of his own being from those first
spirits, as long Is to him might have seemed good ; by what ar-
fumant does it appear, that of necessity he must immediately be s
no wn to beings whieh he has or may create 1 None that we
know of. If angels and men may know more and more of the
Divine Being, the longer they exist, it follows that at first they
must have known nothing at all, as there must have been a com
mencement of sueh knowledge, and previous to that commence
ment, were it but a moment, yet even a moment is a time, and
gains the point, as a principle at least, of a condition which pre
ceded the kriowledge of law, by a direct revelation.
But it is said by some, that in the case of Adam there was a
law, in his very nature, written on his heart, that required him
to love God, and that this law preceded the law of trial, respect
ing "the forbidden tree. Had this been true, this law must have
been inactive and without application, until it was known to
Adam that there was a God to love, who, when he knew, he

112 HISTORY OF THE FALLEN
loved, from the very nature of himself ;" not being then depraved
as are his descendants at the present time, and are the natural
enemies of God.
But we disallow such a circumstance to be a law at all, other
wise than ,the nature of anything which has been created, whe
ther spirits or animals, or mere matter, may be said to consist
after same mode, and that the mode of their consistency is the
law of their natures. Were this so, there were no freedom of
action, deviation from rectitude, in this way, is made impossible,
as nature, or nature's principles, as produced by the Divine
Power cannot and never did err. When we speak of anything
which has been created, whether it is spirit or matter, it is com
mon to conceive that it consist after some fashion or manner ;
but is it right to say that its fashion, or manner of consistency, is a
law ? By no means, as all that can be properly said on the sub
ject is that so and so is its nature and not its law.
Though Adam and Eve, as well as angels, were created pure
and good by the Divine Being, yet this cannot prove that such a
circumstance shows them to have instantly, or as it were by in
tuition, known God, any more than any thing else could know
and admire its Creator by intuition.
Law forever supposes the possibility of violation ; but fixed
principles in nature never go astray, because they have no free
dom of the kind, and cannot err, and are not therefore subject to.
moral law. If it be said the laic was written on the heart of
Adam and of angels at first, to love God, yet this does not prove
that they instantiy knew him ; but it proves they were capaci
tated to love him so soon as they should know him ; and how
could they know him till he revealed or manifested himself in
some manner or other as should please him. We therefore per
ceive no inconsistency in supposing that the angels were at first
left awhile without revealed law, as well as Adam and Eve, who
were certainly thus dealt with ; for he did not receive the law till
some time after his creation ; not till Eve was created and both
of them shown how to till and dress the garden : when, or soon
thereafter, the l>*w of Paradise was given them. On account of
this delay, we are sure that Adam knew nothing either of God or
his law till sometime after his creation ; during which time, his
thoughts and the thoughts of Eve, were occupied with them
selves and the objects which were presented to their senses, as it
was not possible that their thoughts could extend to any thing
further till a further revelation should be given them.
Such a procedure on the part of God, placed him in a consis
tent position to give law to the angels, (as well as to Adam and
Eve,) andto receive their fealty and love, bringing all their vari
ous powers into an agreement with each other, and directing
their energies toward himself, the centre of all moral happiness.
It is announced of the Son of God, who was the creator of* angels,

v.i*x*b.l,s OF THE SCRIPTURES. 113
in the New Testament, that he is " meek and lowly in heart," on
which account, to us, there appears an exceeding beauty and
agreement with such a disppsition of mind; shown in withhold
ing from the angels a knowledge of his existence, till such time
as he should propose himself to them ; but in such a way and
manner as should not astound them with the majesty of his glo
ry, and at the same time give evidence in a degree of the right
of his claim, as being God over all ; inviting, not compelling
their love, obedience and adoration. To us it appears a material
point in the divine government, that he should not astound his
subjects on trial, with an overwhelming amount of evidence in
relation to any thing he may, or has required their acknowledg
ment of; but rather to give that quantum of evidence to their
consideration which shall exactly harmonise with their degree of
intelligence, liberty and free agency. Otherwise than this, there
could be no trial, no probation, no matter of choice, whether they
would accede or not; free agency would be out of the question,
as no room, under such circumstances, could be found for its ex
ercise, as the whole influence of such a procedure wguld be ab
solute compulsion.
, To illustrate this conclusion, we will suppose that at the time
of our Saviour's advent among men, there had accompanied him
,jat his birth myriads of the angels of heaven, who should have
^visibly encamped round about the city of Jerusalem, holding
continual and intimate intercourse with all the citizens during
the whole period of his sojourn among the Jews, who should
have continually declared, this is'your Messiah, this is he who
was to come — the Messiah foretold by Moses and all the prophets
— this is the seed of the woman who is to bruise the serpent's
head — the Son of the Living God — the Messiah of your expecta
tion. Under such a state of evidence in relation to the identity
of the Messiah, it could not be said that they had believed freely,
and of their own minds, by comparing Scripture with his works
and claims, and thus arrive at the conclusion, and thus consti
tute true faith. Would not such a course have been in the high
est degree compulsory ; so that the free exercise of free agency,
in its untramelled purity, on that subject, would have been im
possible. Had our Lord compelled by such a course, as above
described, or by any other irrisistible way, mankind to believe in
him, wbuld it have been consistent with man's free agency ? if so
it would have been done. But as it was not consistent, it was
not done. The mode of God's government, it seems,-cannot ud-
mit of such a procedure, as it would at once neutralise the high
est and most beautiful trait of the natures of both men and an
gels, which is their free agency, the very trait which distinguish
es them from all the other works of God, and furnishes intellec
tual moral existence. with all its value. Without this, both men
and angels would be but mental machines without mental liberty,

114

HISTORY OF THE FALLEN

foing round and round, exactly as acted upon, having no self-
etermining power ; not choosing or refusing any thing of them
selves, and would demonstrate that the Divine Being is the only
free mental actor in the universe. If such were the case, how
ever great the errors of any of his creatures might be, such er
rors could not be treated as sin; as their acts, their thoughts,
and even their designs, and the spirit in which they performed
them, would owe their origin, operations and strength to God, on
account of the lack of free agency. On such a hypothesis the
system of Christianity is not called for, as there can be nothing to
be redeemed, unless we go about to show that He who acts upon
all actors irresistibly, has so acted upon our race, that the results
are ruinous and need repair, which idea is monstrous and absurd.
But this is not the case, this cannot be ; free agency does exist
in the minds of men and angels, and is the most beautiful trait
of the operations of the Divine Hand that we are acquainted
with ; which beautiful trait he regards with the most consummate
delicacy, as he will not, and does not force it ; which if he did
would at <jnce nullify and render void the operation of his own
creative wisdom as shown in the constitution of the very repre
sentatives of his own intellectual image, that of men and angels*
Here then the awful secret, if secret it may be called, is announ-1
ced why men and some angels have fallen from their first estate ;
which indeed appears impossible even for the Divine Being to
have prevented, without his having first taken away and des
troyed this amazing power. If this had been done, it would
have been the same as to uncreate in part, the most glorious of
the operations of the hand of the Divine Being, and would have
been confusion, which cannot be admitted.' Here, in our esti
mation, turns the grand point of human or angelic accountability
as it would appear to be beyond the consistent power, even of
the Deity, to compel any of his intellectual creatures to the ob
servance of himself or laws ; as compulsion, in this department
of his works, that of intellect, is not to be controlled by any cause
whatever, whether by direct power, object, or any thing else ;
were it not so, sin among men, could not take place any more
than among the cattle of the mountains. And because Univer
salists do not believe in man's absolute free agency, is their rea
son for denying the existence of absolute moral evil or sin, and
contend that sin is merely a relative evil, existing only between
man and mm, and upon the whole is for the best.
May it not therefore be said, free agency is a dangerous quali
fication ; if so, we can only reply, that without it, there can be
neither men nor angels, as this qualification is essential to their
very bein,™ as rational creatures ; without it there could be no
divins nmral government, adapted as now to the powers of free
agaats, t'l.-" whole universe of rational conscious existences would
be hut a ijilendid machine, not a whit however, more splendid

AWOELS OF THE SCRIPTURES. 115
or more to be admired than any and all the other grades of ani
mated nature. Without it, the whole system of accountability,
as taught by Christianity, falls to the ground ; vice as vice, and
virtue as virtue are extinct ; even the idea of a God, as the go
vernor of intellectual beings, seems not called for, and if not called
for, goes far in support of the most horrid of all ideas, which is
Atheism. That the whole moral and natural universe of God, and his
administration of law, or government over them, is but a great
and multiform machine, which never has, nor never can move
wrong, and that all and singular, from the greatest to the small
est transaction, whether it is the efforts of the most exalted mind,
which God has made, or the accidental movement of the least
particle of matter in creation ; is comprehended in the move
ments of this machine : is believed and contended for by the
most refined and best instructed Universalists of the age. If this
were true, we do not wonder that they have come to the conclu
sion that there is not in existence, nor ever can be absolute moral
evil, or sin. Hence they teach that sin, relatively so called, is
not upon the whole, amoral evil, but a good > and was so intend-
ted by the Creator. On this view they deny the fall of man-
as held by the orthodox sects ; and of necessity, they also deny
an expiatory atonement, made toward God in the death of Jesus
Christ, for the sins of the world ; upon the heels of which^ spir
itual regeneration, by them is taught to be of no importance, or
a matter of mere fancy. Were this the true state of the case,
we cannot perceive how sin exists at all ; as that which is best
upon the whole, is also bqst in all its parts : and he who teaches
that sin exists under such circumstances, publishes a libel on the
-operation of God's great machine— destroys the possibility of
free agency, or of human responsibility, either to God, or to one
another. For if whatever we do or think, is but the moving on
of this great machine — as God has designed— then who is he
that has erred since the world began, in thought, word, or deed.
Though men behave never so absurdly, and abominably toward
each other, yet this is known of God, as the very thing he wished
should be effected by his machine, with a view to the gocd of the
great Whole ; where then is there room to find fault, or for the
existence of relative sin, or moral evil? we declare without fear
of being refuted — that there is none ; as the whole operation of
universal nature, both in physics and morals, is resplved into the
horrid idea of fate: which destroys the idea of a God governing
a universe of intellectual beings, according to character ; and
would be equally well governed, without any God at all ; as fate
cannot err, having in its nature no optional powers whatever.
There is nothing in existence which has been created, that may
not be said to be an agent : and is either a free agent, or a ma
chine agent. All matter, belongs to the class which may be

116 HISTORY OF THE FALLEN
denominated, machine agents ; — all spirits, which are intellec
tual and rational, belong to the class of free agents. But it is
impossible to constitute a free rational agent, so as to empower it
to do morally right, without the accompanying qualification of a
power to do morally wrong ; and one is as free as the other ;
otherwise the thing itself cannot be. The idea of intellectual
free* agency, cannot be separated from the idea of reason and
will ; powers which agree together, in making out a free agent :
but are not required in making out a machine agent. ,
To deny therefore, that there is any such qualification belong
ing to men or angels, as free agency — which is the power of
choice between objects — is to say that the Divine Being cannot,
or has not ascended in the exercise of his power and wisdom,
above the production of mere brutes, which are not capable of
moral good or evil, and shamefully retrenches the unlimited
ability of God, in the consistent exercise of his power. It is
well written by the Rev. Timothy Merritt, in his Strictures on
Hosea Ballou 's " Treatise on Atonement" — that "mankind
could not be accountable for their volitions and actions, if they
were not free ; for if their actions are not free, they are not
their own, but His, whose will influences and determines*
them. Nor will that account of the freedom of the will, which-"
Ballou, and some others give, mend the matter ; who teach that
all ourliierty consists in being free to choose what is most
agreeable to us.
But on this supposition, the unregenerated sinner would
choose, that is, would be impelled on in a course of disobedience
by his evil propensities, without having it in his power to make
the least resistance, or to abstain from one sinful action. In this
case therefore, he would have no liberty, he would be under an
absolute necessity of choosing and acting as he does. Such an
one might be the object of pity, as the most unfortunate creature
in the world : but surely he could not be blamed in any sense.
This would take away all the turpitude of sin, from the sinner,
and fix it on Him whose will, however remotely, governs all the
creature's volitions and actions.
The curious notion of Ballou, and of some others, on human
moral liberty, which is, that men are free only to choose that
which is most agreeable to them, may be illustrated by the fol
lowing similio : a fish is free to swim in the water, as it cannot
do so in any other way ; it is free to stay in the water, because
it cannot very well get out. A tree grows with its top towards
the zenith, instead of its roots, because it is impossibte for it to
grow in any other way. Now this is a wonderful picture of hu
man liberty, as held by Universalists ; yet it is a true picture, if
men cannot do that only which is most agreeable to them.
But says the objector, I still contend that no human soul can
choose that which it does not choose. Well suppose he cant

ANGELS OF THE SCRTPTURES. 117
choose that which he does not choose, yet you cannot deny but
he may do that which he does not choose to do, and that
men do often, in virtue of this power, many things which are not
according to their -best interests, and of course contrary to their
most rational choice. Now the whole course of a ^inful world,
is a course of mental perversion ; in which all sinful actions
are not according to man's best rational choice : yet they do many
things contrary to their better reason, or better choice ; but
were they not free agents, men.could never do this, as the high
est reason for1 an act of any kind, would always preponderate in
favor of its being done, and would inevitably secure its perform
ance. -But free agency secures the power of doing that which
men do not choose, as well as that which they do : or free agency
does not exist at all.
The notion of being only able to choose that which seems
most agreeable— as Universalists believe— puts the cause of such
choice in the thing chosen; which thing, is therefore, the agent,
the acting agent ; while the person having the mind, is passive
ly compelled to accept : and destroys all idea of human liberty,
or ability of choice, in the receiver; and is no more an agent in
the matter,' than a tree is an agent when it is the mark for the
bullet of the shooter. There is a power in man, by which he
. can do that which he does not choose to do, both negatively and
f affirmatively. All that class of actions which men perform, that
are contrary and disagreeable to the senses, are proofs that he
does often act contrary to that which appears most agreeable.
Self-murder, for instance, a crime the most abhorent to sensation
and reason, is often committed ; though the love of life is the
strongest passion of animal existence : and can never be per
petrated from choice — based on the expectation of an immediate
or remote benefit, except in one or two cases, and these are : when
a person who is sick of life, and believes in the immediate annihi
lation of his mind, or in an immediate transition of that rnind to
a happy state with God in eternity, as do the Universalists ;
either of whom might commit in such cases even self-murder,
as all reason why they should not, is taken away : and the only
reason why suicides do not prevail among that people, when in
trouble, is because they do not in the most unbounded sense of
the word trust to that belief, or else, because they are in no hurry
to exchange the pleasures of sin and animal happiness for the
company of God and the joys of heaven.
It is of no importance for the Universalists to resist this conclu
sion, from a pretended submission to evil, on account of its being
probably the best on the great whole, according to their belief;
as there is no man of such mighty moral patriotic feelings, who
will sacrifice his owtu immediate happiness for such a reason,
when he knows it is within his own power to relieve himself by

118 HISTORY OF THE FALLEN
suicide, and enter into happiness — or at least into a state of insen
sibility. It is of no avail to insist that it is contrary to the will
of God, the older of nature, or to the natural sensations, for one
to lay violent hands upon his own life and destroy it ; for Uni
versalists hold, that every volition of man is required by the
Divine Being — and that we act from necessity. To endure
evil, therefore, has no virtue in it ; for if, in any way, we can
relieve ourselves, it is our duty to do so — and if we cannot re
lieve ourselves, hut are compelled to endure it, where is the
virtue of patience ? Would Job have done a foolish act, if he
had killed himself, in the midst of his sorrows, instead of endu
ring ? we think not ; except such an act would have prejudiced
his happiness after death ; and we do not hesitate to say that he
would have done so, had he been a Universalist ; as that course
which promises the greatest and most immediate happiness, must
of necessity, according to Ballou, who holds that men act from
the greatest motive, have produced such an end to Job. But Job
knowing full well, that if he should kill himself, he would secure
his own misery in another world ; for he was not ignorant that a
murderer hath not eternal life abiding in him. Had he be
lieved as Universalists believe, that the resurrection, after the
soul and body had. bleached in the earth many ages, would bring
him up again, in a state of purity and holiness ; would he not
have killed himself, rather than to live a few short days, even
though he could have foreknown the prosperity which after
wards smiled upon the residue of his years? We think he
would — as no possible evil could have befel him, had he taken
such a course ; while an immediate relief from a state of the
most horrid sufferings, would have ensued ; if the Universalist
opinion about the immunities of the resurrection is true, and that
there is no suffering on account of sin to the wicked after this
life, then he may have put an end to his days with impunity ;
while no principle in morals could condemn him for having so
done. Men have power to do acts when not necessitated, which pro
mise no immediate nor remote pleasure, but the contrary, with
augmenting evil influence and perpetuity. Who can deny but
a man can do as much by will as he can by accident. By acci
dent, a man may set on fire the treasures of his only and best
friend ; and is it impossible for him to do so, even if he does not
desire it? dees the circumstance of his want of desire to do so
great- a mischief, deprive him pf the ability 7 we imagine not,
for virtue consists in the right use of a power to do torong. If
not, then has man no power to do either right or wrong, by vir
tue of an inward or inherent ability, but only as he is acted on by
surrounding circumstances ; and is thus impelled one way or the
other, as is mere matter by a concussion with mere matter. This,
were it true, is a noble view of the noblest work of God, the creo-

ANGELS OF THE SCRIPTURES. 119
tion of mind, which view, however, is the true child and offspring
of fatalism, and a consequence of Universalism, as it regards
human agency. On this plan, it can never be said, that men
resist temptation.; for if at any time they do not comply with
solicitations to do evil, all that can be conceived, as a reason why
not, is that the temptation did not tempt strong enough, and is
no evidence of virtue in him who imagined that he had resisted,
as force in the attractor was wanting, and found insufficierit. If
such were the situation of the mind of human society, it were
impossible to adapt law for its government ; and far more impos
sible with any show of justice to attach penalties for the breach
of law, as the penalties, as well as the law, should be addressed
by statute to the temptors, and not the tempted. On this ground
it is the horse which is stolen, that is to be punished for tempt
ing and exerting so strong an influence on the poor passive thief,
and thus of all other crimes men are tempted to do. If this ex
change between the tempted and temptor could but take place, it
were a fine affair, as man would find himself free from guilt,
• " depravity, and all the consequences of sin, from self murder,
down to the mere flit of an evil thought through the mind of the
most simple and ignorant.
But such a notion is base trifling with the height of human
intellect and human responsibility, as well as with God, for man
has a power to do evil, and to sin, not only relatively, as against
his fellow, but also against God in the abstract, inasmuch as all
sin has its root in the mind, (or no where) ere it is carried out
into action, with all its wide spread ruin, as known in the world.
Man can sin in some cases against God, according to the
Scriptures ; which sins are not against our fellow. This is
taught by the Saviour, when he said to the Jews, that if a man
did but look on a woman to lust after her, that he committed
already adultery in his heart. Here is a sin which is not rela
tive, as it is unknown, except to the sinner and the Creator, and
affects no being in a relative, sense. Now if one sin can be com
mitted which is not relative to our fellows, then the principle,
as a principle is established, arid proves that men can sin against
I God, abstract from all the circumstances of human life. If so,
1 then it follows that man's nature is wrong, and that nothing can
Vright it, but a supernatural and spiritual conversion to God, in
which change the nature is set right again. To prove this posi
tion still further, we recollect that it is said in Scripture, that the
law of God is exceeding broad, extending even to the thoughts
and intents of the heart, of which there is no need, however, if
all sin, is but merely relative, as contended by Universalists.
Hundreds of passages and positions of the Scriptures can be
found to establish the fact that sin exists primarily against the
Supreme Being, and but secondarily against ourselves and our
fellows.

120

HISTORY OF THE FALLEN

Man has, therefore, a power, by virtue of his own liberty of
will, or in other words, his free agency to do acts of pure turpi
tude and horror, which do not promise, either at the time of
commission, or at any future time, any degree of happiness, and
more than this, has power to icill his own misery, (though not
to love it,} even without a hope of recompense, which is often
done in pure spite to an upbraiding conscience, and of the coun
sels of the just and the good.
There is such a thing as abstract wickedness, and is called
heart wickedness, or sin does not exist at all as a principle, and
has no being among men, any more than it has among dumb
animals ; for animals often hurt, rob and kill each other, yet this
is not sin, either against themselves or each other, or any evi
dence of depravity in their natures, as is the case with man ; and
the reason is because they are not moral agents.
Man has the power 'even to amputate his own limbs, to de
stroy his neighbor and his neighbors property, to commit sui
cide, and all manner of enormities ; which if he had not, the
omission of such evils, when tempted thereto, could not be a vir
tue. "The will is not necessitated, or so determined toward
good as not to be able to do the opposite. This was the judg
ment of all antiquity, and of the church universal." Watson's
Dictionary, page 899. So that the will is left free.
We feel and know intuitively, that we have a power presump
tuously and foolishly to thrust ourselves into the water, into the ¦
fire, from the summit of a precipice, and upon death in many
ways, even though we may not have the will to do so ; and ,,
that we are able to use such power, even to our own destruction,
without the hope of present or future good of any description.
Power and \oill, it should be noticed, are two distinct principles,
and are possessed by all accountable beings, and may be exerted
preposterously, as well as consistently and virtuously, or man is •
not a subject of moral government, is not a free agent, cannot
sin against God, his fellow, or himself.
But if, as before hinted, free-agency is a dangerous gift, it
may be also said to be a glorious and valuable gift, as by it the
only means of approach to the Divine likeness is afforded ; as to
-this power, the law of God, which includes the whole system of
Christianity, is addressed : so that an, immeasurable amount of
happiness may accrue from its right use, which could not take
place on a contrary opinion. With this amazing qualification,
which men and angels have, the doors of future happiness in
eternal perpetuity, are unlocked to eveiy virtuous aspirant, as
they shall advance to boundless fields yet unknown, of pleasures
untasted and unseen, in the empire of ceaseless duration ; and
would remain thus locked to endless ages, were it not for the
right use of this key, intellectual free agency. Were it not for
this qualification, man could not have either stood or fell, in the

<w.u.u.l,b o* THE SCRIPTURES. 121
proper sense of the word ; yet free agency does not include in its
nature the right to do wrong,' but the power only.
What though it is contended by Universalists and some others
that man can choose nothing except that which is most agreeable
to him, and therefore deny his essential moral freedom ; yet they
fail to prove this opinion ; for even the very act of choosing that
which is most agreeable, shows his freedom ; for, if he chooses at
all, it implies that he might not have thus chosen, and therefore,
even in this case the power is still seen in its full force. We
know it is impossible to be approached by two objects dissimilar
to each other ; the one pleasing and the other displeasing, with
out our perceiving it ; but this very power of perceiving the
difference, and of choosing the one and rejecting the other, is the
proof of free agency, as without this power we could not per
ceive the supposed difference. In this respect, all animal life is
alike ; man only ascending by virtue of his rationality to moral
subjects, while all. the other grades of being below him, are left
destitute, yet equally free to reject that which to them appears
disagreeable. The fact, therefore, that man naturally chooses
that which to him appears most agreeable, is as strong a proof oT
the existence of true free agency, as are the contrary exertions
of the same power, shown in rejecting that which is disagreeable ;
for surely, he who can move forward can also move backward,
jl though not with equal ease. When we speak of man's naturally
f choosing that which to him appears the most agreeable, we are
j|not to compare this natural freedom with the freedom of water
to run down hill, or the natural gravity of all ponderous bodies,
*^s this latter fact cannot be estimated as moral freedom, there
being no reflection or thought exerted in the case ; while in the
former there is reflection, and therefore choice is shown to be
free ; or choice cannot be shown to exist at all. The faculty, or
power of free choice, is certainly shown to exist in the Scripture,
where it is written, " choose ye this day whom ye will serve ;"
and in another place, "ye choose death in the error of your
ways." It also is written of Moses, that when he had the oppor
tunity of being king of Egypt, being heir apparent to the throne,
on account of Thermuiis, the daughter of Pharaoh, having
adopted him as her son, that he chose to suffer reproach rather
than to enjoy the pleasures of sin for a season, hi this case, it
is clearly shown, that the most agreeable object, as it regarded
the senses of Moses, was- rejected on the account of a more dis
tant reward, not to be enjoyed till after death.
The fact that man is able to reject any object which may be
presented to the senses, which promises immediate gratification,
on the account of a more distant and elevated good, of a mental
and moral character, is evidence of man's moral free agency, or
freedom. If it be urged, however, by the opponent, that although
8

122

HISTORY OF THE FALLEN

this power is in the possession of our race, yet it simply shows,
after all, man's utter inability to choose that, which upon the
whole, appears as the best or most agreeable, either to the senses,
or the more elevated powers of the mind ; we still maintain, not
withstanding, that his freedom is shown equally clear, or the
word choice has no application to the condition of man ; and
would, were it so, render the application of moral law to the race,
as improper and useless, as would be the application of moral law
to the fishes of the deep. But if the term choice is descriptive of
an. optional power in the human soul, however it may be influ
enced by agreeable objects, whether physical or moral, then the
doctrine of man's free agency is made out.
The five senses, hearing, seeing, smelling, tasting and feeling,
are exactly adapted to our present condition ; but if that higher
power, called mind,- one ingredient of which is its freedom of
action, cannot govern those senses, then it follows that we see,
not because the mind directs to the contemplation of objects ; the
ear hears, not because the mind watches to distinguisfi sounds ;
we feel, not because the mind discovers lohere the sensation is;
we taste, not because the mind acknowledges this qualification
of the glands of the mouth ; we smell, not because the mind is
delighted with this mysterious power ; but because all these objects
which are recognized by the senses, rush fortuitously upon them;
not being directed by the mind how to distinguish between ob- j
jects ; which, were it so, would be to half uncreate the soul and ,
body of man, and render him. wholly unfit for the present model
of existence. The mind therefore, has this power of choice ; it
is not situated in any of the senses ; the senses cannot control it ;
because it is a power wholly above that which is agreeable or
disagreeable to these five avenues of the mind. Mind, therefore,
is free, though adapted to the identical condition of the senses,
which have no power of choiee ; and would, were it so, entirely
destroy its existence, and reduce the whole animal world to the
condition of mere matter. The fact is, the senses could be no
senses, except the mind exists to comprehend them ; and yet the
mind can neither see, hear, smell, taste, nor feel. To suppose
an organized body, without a mind, having all the senses, is to
suppose the existence of eyes which cannot see, of ears that can
not hear, of taste which cannot taste, of smell which cannot smell,
and of feeling which cannot feel.
Now ought it to be believed that these unthinking, unknow
ing senses, can, or do control the mind ? if not, then it is clear
that the mind can act independent of them, and -above their
solicitations; which proves its absolute power of freedom, or
free agency, and the judge of what is best to be indulged in.
But notwithstanding all this, we still admit that the mind cannot
choose that which is disagreeable to it ; yet contend, that this
very fact is the whole amount of the evidence of its real free

ANGELS OF THE SCRIPTURES. 123
agency; or, as we have before said, the term choice, has no ap
plication to the condition of our race ; and also contend that this
qualification gives not the right to do wrong, but only the power.
This view of the subject entirely clears the Divine" Being of
desiring, or of determining the fall of man, or of being the cause
of sin, directly or remotely ; which, were it so, would prove be*
yond all doubt, a determination that sin should somehow come
to pass, that our first parents should fall, that a breach of God's
law should be perpetrated, that contempt should be poured upon
his own government. This would be strange work indeed, and
so far as we are able to perceive, would make God a party with
transgressors, or at least would afford the Most High an oppor
tunity of demonstrating, how easily and wonderfully he could
repair moral ruin, which himself was pleased to have take place,
and more than this, would at once show that sin does not exist,
as says the Deist, because any thing instituted, carried on, and
perfected by the Divine Being; either by-his own direct power,
or by remote agencies of hisj is right in principle and in effect,
and therefore is no sin. But sin does exist, not only secondarily,
as against our fellows, but also primarily against God, as the
governor or statute of the universe ; and though we believe the
fall of man or angels were not desired events, on the part of God ;
yet we beheve that he was greatly glorified in the redemption of
our race, but dare not say as some have said, that more glory
accrues to -the Divine Being on that account, than if the law had
¦ not been kept by our first parents ; for we ask, what more can
even a redeemed, creature dp after all, than to keep God's holy
law, which is no more, however, than could have been done, if
men, or angels, had not have fallen. We dare riot in this way,
or any other way, make the Divine Being indebted to sin, which
is the transgression of his own law, for an additional amount of
glory to himself; nor dare we write and propagate among men,
that the occurrence of sin was a desired event of the ever blessed
God, as do Universalists, We are taught in Scripture that the
immaculate fife of Christ, as a man, honored for man the law,
which had been dishonored by the disobedience of Adam and
Eve ; but there is no intimation in that book that it was more
than honored, even by Christ himself, a thing impossible; how
then can more glory arise,to God, through, the redemption, than
if man had not sinned ? But on the other hypothesis, this must
be true, even though it is impossible, and brings the gloiy of God
in debt to sin ; because, if sin had not taken place, redemption
- would not have been applicable to our race.
But if we believe the fall of man was contrary to the will and
desire of God, as produced by rebelling free agents, we then at
once perceive how exceedingly glorious an undertaking the plan
and execution of redemption was, and how wide a field in this
occurrence, was opened for the exercise of real benevolence on

124 HISTORY OF THE FALLEN
the part of God. But on the other idea, which supposes the
Creator as willing^ and desiring the fall of man, redemption
dwindles in*its glory down to a mere show and ostentatibus pa
rade of pity, which even in man could be nothing short of magnifi
cently disgraceful ; for if the fall of man was caused by the will
of God, common generosity, nay, justice itself, would require
that he should restore him again, if his fall into sin did not please
him. But such was not the case ; the fall of man was contrary
to the eternal icill of God ; yet he could not prevent it, unless
he would control, or take away their free agency, which would
liave been in part to have uncreated man, a thing impossible, as
the Creator changeth not in mind, though the principalities and
powers of rational existence which he has made, change in moral
character ever so much.

Proofs of the Fall of the Angels, Refutation of several Propo
sitions of Balfour respecting the Opinions of Zoroaster,
as copied by the Orthodox Sects, according to this Author,
with many other Curious Matters.
But to return again to the case of sinning angels, who kept
not their .first estate, as recorded by St. Jude and others, so as to
ascertain the true origin of their sin, and reason of 'their apostacy,
and of the being of Satan ; as this subject is one of the chief
objects of this work. But before we proceed to investigate this
subject, we are necessitated to prove that some of the angels,
whose existence and supernatural character we have made out
already in this work, fell from heaven, their first habitation, and
became enemies to God, and all his works, with him, now called
Satan at their head. We undertake to prove this, because it is
denied by those sects who do not believe that there is literally a
persona] conscious being called Satan, or beings called devils,
demoris, and evil spirits, beings of an invisible state ; which, if
we fail to perform^ the chief design of this book is not made out,
and the faith of those sects who deny their existence, stands
unshaken in these respects.
In pursuit of such proof, we know not where to turn, except
to the Scriptures ; a book which is venerated by all, as the great
text book of Christian theology, from whence all men draw
authority in support of their religious faith, and is therefore an
accredited source of information, on all subjects upon which it
treats ; and this subject, that of the fall of some of such angels,
is one. A book so sacred, and so high in authority, upon which,
as upon a foundation of adamant, is built not only the hopes of
this life, in moralizing and evangelizing the world ; but that of

ANGELS* OF THE SCRIPTURES. 125
eternal existence and eternal happiness, should be allowed as a
competent and sufficient aibiter on this subject ; what, therefore,
does it establish in relation to it? See St. Jude, whojui relating
several instances of God's severity toward the incorrigibly wicked,
as in the case of the unbelieving and rebellious Jews, who died on
that account, in the great desert, between the country of Canaan
and Egypt, and of the cities of the vale of Sodom, as suffering
the vengeance of eternal fire, speaks also of the " angels who
kept not their first estate, but left their own habitation, he
(God) hath reserved in everlasting chains under darkness
unto the judgment of the great day." But is this fact, the fall
of the angels, as stated by St. Jude, any where corroborated in
the New Testament? it. most certainly is; see John, viii. 44,
where it is said, that our Lord said to the blaspheming Jews,
that they did the lusts of their father the devil; "who was a
murderer from the beginning, and abode not in the truth."
Now who is this-devil, who is said by even Jesus Christ to be
the father of the Jewish lusts, which they did ? Was it Zoroas
ter, the great leader of the Persian Magian religion, of fire wor
shippers, who having been a Jew, left that religion, according to
Balfour, and seizing on many new dogmas, which he received
from the heathen, among whom he went, grafted them upon the
Jewish stock, and taught them to the Persians ? if so, it must be
shown that Zoroaster's apostacy from the Jewish religion, was
the beginning of error in the world; and therefore, that Moses
was miserably mistaken, when many hundred years before
Zoroaster's time, he had written the account of the fall of Adam '
and Eve from the truth, and the wickedness of all the human
race, till his own time.
Mr. Balfour has labored hard, see his " Enquiry," section first,
to prove that the orthodox Christians have borrowed all their
pecidiar sentiments, such as the existence of devils, the idea of a
hell, of a day of future and general judgment, &c, from this Zo
roaster, and friat Zoroaster got them from the heathen Greeks ;
as he thinks it impossible for him to have derived these
opinions from the Old Testament, although as we understand
them- are found in many parts of it, as in Genesis, Deuter
onomy, Judges, Samuel, Kings, the Prophets, Job, the Psalms,
book of Solomon, and the Proverbs. Out of these books Zoro
aster enriched his works— and especially from the book Of
Psalms, which he nearly transcribed into his" Zendavesta. It
is impossible that so correct a knowledge of the character of the
true God, could have been obtained by this Zoroaster, except
from the writings of Moses and others of the Old Testaments — as
is here given from Eusebius, who says he had read the following
words verbatim, in a book of Zoroaster, which was extant in his
time, and entitled "SACREn Collection of Persian Monu
ments." " God is the first of all incorruptible beings, eternal

126

HISTORY OF THE FALLEN

and unbegotten. He is not compounded of parts. There is
none like nor equal to him. He is the author of all good, and
entirely disinterested, the most excellent of all beings, and the
wisest of all intelligent natures ; the father of equity, the parent
of good, laws, self instructed, and the first former of nature."
Saristhani, quoted by Doctor Hyde, says that the first Magi,
or most ancient Persian ministers of their religion, did not look
*upon the good and evil principles as both of them co-eternal, but
thought that light was indeed eternal, but that darkness was
produced in time by the disloyalty of Ahriman, the chief of the
Genii. Here it is plain that the Persians, before Zoroaster was
born, had somehow received the belief of the fall of the angels,
which came originally, after the flood, from Noah ; but was more
fully understood in Zoroaster's time, 600 years B. C, on account
of his acquaintance with the Bible of the Jews. The writings of
the Chinese abound with references and quotations from the
writings of Soliman Ben Doud, or Solomon the son of David,
and no doubt carried thither by their own travelling philosophers.
Mr. Balfour thinks it impossible for the orthodox sects to have
taken their belief from the New Testament, but wholly from Zo
roaster. But how this can be we know not, and we believe is
equally unknown to Mr. Balfour, as the writings of Zoroaster
have never been known to the Christian church, otherwise than
to a very few learned men, but never made common. If the or
thodox sects are guilty of Zoroasterism, then was Christ, his dis
ciples, and their immediate followers Zoroasterans, as those pecul
iar sentiments of the orthodox sects are certainly found in the
New Testament, and there learned, as not one man among a
hundred million Christians, ever saw the writings of that phi
losopher, or ever even heard of him. In accusing the orthodox
sects of having taken their peculiar opinions from Zoroaster, Mr.
Balfour accuses even the inspired writers of the New Testament
with this plagiarism, as that book is all the authority the Chris
tian churches ever had or ever heard of, for its peculiar opinions,
which Universalists oppose. It is to the Old and to the New
Testament these doctrines are to be traced, even though miscon
ceived of, as Universalists seem to suppose ; yet from those books
we know we derive our authority, knowing of no other. , This
ridicule therefore of Balfour is of no importance, as we rely whol
ly uppn the New Testament, as it reads, for those peculiar senti
ments — that of the being of Satan, the existence of devils or evil
spirits, a hell and future day of Judgment at the end of the world,
&c. &c.
If then the beginning, of which St. John (viii. 44,) speaks,
when he says the devil was a murderer from the beginning, and
abode not in the truth, has nothing to do with Zoroaster the great
Persian theological law-giver, to what period does he relate?
What truth did this devil forsake, if it was not his fall from hea-

ANGELS OF THE SCRIPTURES. 127
ven, or first estate ? That any angel ever fell from heaven is
abhorrent to the ideas of Mr. Balfour, the great divine of the Uni
versalists ; for if this can be provedTtheir whole opposition to the
orthodox belief on these subjects vanishes away; on which ac
count the texts most in point, by which it is proven, are avoided,
or assumed not to mean this thing, whatever else they may
mean. But St. Jude is corroborated in his statement by St. Peter as
well as St. John, to all intents and purposes ; for this apostle hav
ing the same subject in view, that of God's severity toward the
incorrigibly and perseveringly wicked, mentions false prophets
then among the people, who brought in damnable heresies, deny
ing the Lord that bought them, whose damnation slumbered not ;
and urges the certainty of their doom from the fact that " God
spared not the angels that sinned, but cast them down to hell,
and delivered them into chains of darkness to be reserved unto
judgment." 2 Peter, ii. 4.
How is it that Universalists have become so much wiser on
this subject than all former ages, for "the traditions of their fall,
says Adam Glarke, is in all countries, and in all religions ; and
why} because the sense of all mankind so understood this ac
count of the Scriptures, who have had them to read, except a few,
we will add, of recent origin and fast spreading notoriety. It
was the belief of the Jews that Satan, a fallen angel, slew, Adam,
and in him slew all his descendants." Their opinion on this /
matter we think should have some weight, as we do not find it
corrected by the Messiah, nor by his disciples who have given us
his doctrine on this point, as on all the other peculiar- opinions
of the orthodox sects. It is no marvel that among the gentiles,
or heathen nations of remotest antiquity, a belief of the fall of the
angels should have been extant ; for we are not to suppose that
Noah was ignorant of the account of their fall — as given by
Moses, in the book of . Genesis,— nor any of his immedi
ate descendants, even for five hundred years after the subsi
ding of the flood; for Shem, his oldest son, lived that length of
time after the flood, and no doubt inculcated this account among
all the descendants of Noah as much as was in his power. We
believe this the more as it relates to Shem in particular, as there
is much evidence that this same Shem was Melchisedek who
was cotemporary with Abraham two thousand years before
Christ. All the other branches of Noah's family must have car
ried this account with them every where, and in this way have
filled the world with the tradition ; so that even if Zoroaster had
never seen a copy of that part of the Old Testament, so far as
written in the time of Isaiah, he would have had, as a well infor
med religious teacher of his time, a knowledge of such a doctrine
as that of the fall of the angels. It was a-yfact that the doctrine
of a good god and an evil god, who were oppose "to each other,

128.

HISTORY OF THE FALLEN

was a belief of the triost ancient Persians. But from whom this
idea was derived, Balfour, who admits this fact, does not relate,
but seems to imagine it of their own invention. This however
is a resort for its origin -not called for, as it was an antedeluvian
tenet of the Patriarchs descending frpm Adam to Noah, and from
Noah to the time of Moses.
But how is this proven ? It is proven from the statement in
Genesis 3d, where the account of Eve's having been deceived by
the serpent is given. We know very well that no brute animal
of the creation could ever talk or reason, and therefore if one of
them did do so, as in the case of Eve, that it must have been in- -
spired by a superior and supernatural being, as no one of a natu
ral or earthly condition could do it. This supernatural being
was, therefore, that fallen angel, who had by his fall become the
enemy of God and all his works, or it was nothing; and thus we
believe Moses understood it.
To go - on the ground which Balfour and all Universalists do
in the illustration of that subject, is to our understanding amaz
ingly out of joint.
His and their opinions are, that Eve's lusts were the serpent
which out-reasoned her understanding. Is it to be conceived as
having been possible that the soul of Eve, the creature of God,
new from his hand, was endowed with lusts which were to pro
duce her ruin as certainly as that God should place her under
law, as that law would as certainly draw out those lusts into ac
tion against such law, as flint and steel when driven against each
other produce fire. > However pure and good all the other parts
of creation may have been, and however loudly the Divine Arbi
ter may have pronounced them so, yet could he not do this in re
lation to man? as it is impossible for the unutterably Holy Crea
tor to approve of that which is radically evil in its very nature, or
tending to evil. Yet he has done this, if Universalists are cor
rect ; as it is said that man was made in his own image and like
ness. Has God any lusts 7 if not, then a being having lust is
not his image, and of course, according to Balfour, neither Adam
nor Eve were made in his image, nor in any sense morally up
right, as the Scriptures assert they were. Lust is the offspring
of her fall, not the cause, and could not have existed in her moral
nature before that event.
Balfour, in order- to support this opinion of the lusts of Eve
before she fell, quotes St. James i. 15, who says — " Then when
lust hath conceived it bringeth forth sin ; and sin, when it is fin
ished, bringeth forth death." But this is arguing with the cart
before the horse ; as lust, which bringeth death, is now in man's
nature, but was not originally ; for if it was, then man is not fall
en, has not sinned — nay cannot sin ; as the legitimate action of
all first principles implanted in man's nature cannot act against
God nor his law, as Balfour says Eve's did ; unless we suppose

ANGELS OF THE SCRIPTURES. 129
the Supreme Being was divided against himself when he made
thefn. This sentiment of Universalists is pure Deism, as it ex
cuses man from sin, and makes out by inevitable consequence
that man has never sinned — a Redeemer, therefore, was never
needed, all is now right, the religion of Nature is the only twie
rehgion. " It is true (however) that when lust hath conceived
it bringeth forth sin, and sin when it is, finished bringeth
forth death" — moral and eternal ; which applies to the case of
all the incorrigibly wicked; but never was intended to apply to
the condition of Eve nor of her husband before they had sinned.
That Balfour is at fault in this respect, we further show by his
statement in his Enquiry, page 30, about what lust is, who. there
says lust and desire axe -the same. If this were so, then all the
animals of creation have lusts, as they have desire ! Whoever
thought of supposing animals morally evil on that account ?—
How then was man originally in a worse condition than the ani
mals? All that Adam and Eve did was to act as they were made
to act, like all other creatures, and therefore have not sinned !
This conclusion is as plain to Balfour, and to any Universalist
as it is to us.
Is it possible, that Moses being inspired by the spirit of God,
could deliberately write such stuff: as that Eve's lusts had the
power of reasoning— and by artifice and stratagem, out-witted
and beguiled her own understanding ? We should imagine that,
had she the lust supposed, and being a part of her own nature,
that they could not have dealt so treacherously with her, and
have planned her ruin, so understandingly : knowing far more of
the nature of law, or pretended to know, more than Eve herself
did. Lusts have no understanding; appetites, have no percep
tion ; they are not capable of argument, and could never mislead
any one, were it not for the corrupted imagination, and corrup
ted powers of the mind: which on account of the fall, have
become alienated from the life of God — which was in him before
that event. For which reason, Moses could not with propriety,
according with eternal truth — have personated by a real being,
or image, the passions of Eve — as if they were a distinct exis
tence from herself— having the power of discernment, so as to
be entitled to the appellation of— subtUest beast of all the field.
This he could not have done, unless we suppose he intended to
ridicule the work of God in producing the woman ; as Balfour,
in consequence, makes him to do, in saying that she had lusts,
as she came new from the hand of God : and by making him
call those lusts, the subtilist beast of all the field, or world;,' and
sets trie Divine Being to curse his own work, and to say that a
part of Eve should go on its belly all the days of its life, and eat
dust— being cursed above all cattle. This is a most glorious
view of the first man and woman's nature, as produced by the
hand of heaven, in the very outset of our race. The whole sys-

130v HISTORY OF THE FALLEN
tem of Unversalist notions hangs here ; for if they cannot main
tain that Eve had in her very being, as first created, deceitful,
misleading and beguiling lusts, by which she fell, or was already
corrupt, even before her fall : they are cut asunder from their
hope and belief, that there are no fallen angels, and of conse
quence, no devil, or evil spirit, vanishes into smoke, from where
it arose. This doctrine of the fall of the angels, was known, and believ
ed by the writers of the book of the history of Job, which there
can be but little doubt was written by Moses — the same who
wrote the book of Genesis — .and consequently knew all about it,
having a knowledge of all tradition, by education among the
Hebrews, and the Egyptians : and also by inspiration, as he was
a prophet, and the greatest legislator, who has ever appeared
among men. In chapter iv. 18, of the history of Job, it is said:
" Behold He [God] put not trust in his servents, and his angels
he charged [in the past tense : observe it,] with folly." ¦ Now
this stroke of the pen of Moses, about the angels, which God
there charged with folly, we learn, they were not of the race of
man, but superhuman beings, as is shown from the next verse,
(the 19th) by the contrast it presents — which is : that if God put
not trust in those angels, and charged them with folly — " How
much less (can he trust) in them that dwell in houses of clay,
whose foundation is in the dust," mere mortals ; and how much
more therefore, may not man be thus charged. Here the distinc
tion is clearly made out. between fallen angels, and men who
dwell in houses of clay, which are crushed before the moth.
The houses of clay, signifies, no doubt, our bodies which are
made of dust, and to dust soon return again. This makes out
their existence and their, fall, or how could his angels have been
charged with folly; and if such angels as are there charged with
said folly, are distinguished from any, and all the race of man,
by their not having their natural dwelling in houses of clay,
then it follows that fallen angels are meant, and no other. St.
Jude believed this, and says the devil was present at the death of
Moses, and there contended for his body, who wanted the Jews
should have it to bury, and as belonging to his empire — that of
death, with the view of getting it idolized by the Israelites, and
thus cause Moses' body to be a stumbling block to them — as is
supposed. See Jude ix.
John the Revelator, believes this doctrine — See chapter xii. 9,
where the fact of his fall, and that of his associate angels, is
plainly stated, and that they were cast out into the earth ; their
leader'being called that old serpent — the devil and Satan. This
is pretty hard talk, if he meant Eve, with her constituent pow
ers, as created by the Almighty — which is so, however, if we
are to believe Balfour. St. Paul believed this doctrine, or he
would never have written as he did. ' See Cor. xi. 3 — " But I

ANGELS OF THE SCRIPTURES. 131
fear, lest by any means, as the serpent beguiled Eve through' his
[not her] subtilty, so your minds should be corrupted from the
simplicity that is in Christ." If Paul believed — as does Balfour,
and all Universalists, on this point — we should suppose that he
might have said as much, in plain words, seeing the New Testa
ment is but a carrying out of all the first principles of theology,
found in the. Old, and himself, the greatest o£ commentators,
with inspiration in the bargain. Besides, as Eve was a woman,
her lusts — as Balfour calls her passions — before she sinned, we
should imagine, should have been spoken of in the feminine
gender also ; but St. Paul does not do this, but speaks of the ser
pent in the masculine, when he says : the serpent beguiled Eve
through his subtilty,. not her subtilty. But the Divine Being
himself, sanctions this belief, and is the true origin of.it: when
he said to the serpent which had deceived Eve : the seed of the
woman (Christ) shall bruise thy head, (in the atonement.) Now
if he meant Eve's lusts, pray, which end of them is their head !
as certainly there is a head to be bruised, or no bruising could
take place ; and mpre than this, it must be the very lusts of Eve,
which are to be bruised, as it was her lusts, not those of her pos
terity which was threatened ; and then according to this view,
this serpent, which was the lusts of Eve, was to bruise this seed's
heel, for bruising her lusts, which is the same as her lusts bruis
ing themselves, — as they are the true serpent — long before the seed
spoken of came into being : as it must.be done in Eve's life time,
as her lusts after her death, according to Universalists, were a hard
matter to find, as such things do not follow our race out of this
life. Universalists themselves, do not disallow, but the seed
which was to bruise the serpent's head, was Jesus Christ," whom
they know did not come into the world till four thousand years
after the time of that promise ; therefore, how was the serpent
the lusts of her soul, to be bruised in her life time, and so many
ages before the existence of that seed, by that very seed ?> Here
is a mysticism with a vengeance, not more easily understood than
are many of the dark things of Pagan theology.
Now all these Scriptures-r-except such as we have drawn from
the New Testament, in favor of the doctrine of fallen angels —
were known to Zoroaster, who was well acquainted with the
opinions of the Jewish doctors on this subject, as he has trans
cribed nearly all of the Psalms, with other parts of the Old Tes
tament, into his writings. How then is it, that Mr. Balfour, in
his far-fetched and round-about argument, about Zoroaster's doc
trines of a future judgment— the being of a devil, and of fallen
angels — with other opinions held by orthodox sects, now-a-days,
arid in all former days of the Christian era, should so greatly
wonder from whence that Persian minister of the fire worship
pers got those ideas?— and finally thinks he received them from
the heathen 'Greeks, but don't tell us from whence the Greeks

132 HISTORY OF THE FALLEN
derived them. This however, we will suppose, as before sugges
ted, they learned from the' Egyptians, colonies who settled
among them hundreds of years before the time of Zoroaster, and
taught them the arts — who, in those ages were barbarous hordes
of semi-savages. But who taught the Egyptians such doctrines ?
We reply : the Jews, when slaves in Egypt — who received them
from Abraham, and Abraham from Melchisadek, or Shem, the
son of Noah, and Noah from Methuselah, and Methuselah from
Enoch, and Adam from God himself. We deny that such sub
jects, as the doctrine of the fall of angels — the being of Satan —
future accountability, including a day of general judgment, at
the end of time — and the place called hell, are the inventions of
the Greeks, or of any other people whatever, originally ; but are
matters of pure revelation of fact : however, now covered over,
distorted, and disguised, by crafty priests of heathen nations ; yet
in their real origin, are derived from a source, higher than the
inventions of man, and have come down the course of time, till
embodied in the books of Moses, and other men of the primitive
nations, and are sanctioned by all the writers of the books of the
New Testament — as dictated by the Holy Ghost ; Mr. Balfour,
and all his adherents, to the contrary, notwithstanding.
This author, as strange as it may appear, argues on page 138,
139, of his Enquiry, to show that the law of God has bred lust,
and lust in all men, (and in Adam and Eve, of course,) and
brought forth sin ; yet St. Paul says the law is holy, just, and
good, and therefore is not the origin of sin, of lusts, and of moral
evil, but man's own disobedience of that law, was the origin.
But some may retort, and say, if the law had not been made,
could sin have existed ? We answer, no ! nor virtue either ;
and moreover, had not God made man at all, he then could not
have sinned : and accordingly, as much blame is to be charged^
on the act of creation, as upon a law given for the happiness of
intellectual beings, but the truth is, neither are to blame.
Balfour in his comment — see his Enquiry, page 137 — on Heb.
ii. 11, 15, where St. Paul states that the object of Christ com
ing into our world, was to destroy him who had the power of
death, that is, the devil ; endeavors to make out that the devil
there meant by St. Paul, is the lusts of men, and that this lust
was engendered by the law of God: and that St. Paul among
other things, thanked God for the victory over the law. Who
ever heard the like ; when it is acknowledged as a cardinal point
of the New Testament, that love to God is the fulfilling of the
law of God ; and did St. 'Paul then give thanks that he had the
victory over love, and consequently was not under its bondage :
although it is called even by that apostle the law of liberty.
This is the kind of liberty Universalists appear to be fond of;
that of victory over the law of God, and all the sanctions of his
government ; and no wonder Balfour imagines St. Paul gave

AflWiiLS OF THE SCRIPTURES. 133
thanks even to God, for victory over the law of God : a conclu-:
sion of all others the most out of joint, and novel.
Were we to believe that the passions of Eve weielusts, which
were created in her mind, as she came from the hand of God,
the following simile would be discriptive of her condition. Her
lust, as Balfour calls her first and innocent desires, we will rep
resent by a magazine of powder; and the law of* God, which
said thou shall not touch nor taste the fruit of a certain tree, we
will signify by a red hot iron ; now as soon as this hot iron, the
law, came in contact with Eve's lusts, which was the powder,
there was an explosion, which shook the universe ; the trembling
of which has not yet subsided, nor the ruin produced through all
the ranks of our race. But, in such a case, who was to blame?
was not that power which made the powder. and then heat the iron
and applied it to that combustible? we should answer, it would
seem so beyond a doubt. But we deny that Eve had any lusts,
while we do not doubt she had desires and passions, for as much
may be said of an angel of heaven, or of the human soul, in a
glorified condition in eternity, as there can be no such condition
in this or any other life, as that of indifference, or nonentity of
desire. The fact of her having desires, therefore, cannot prove
that they must of necessity have produced opposition to the law
of God, so soon as the, law should be made known to her, any
more than the government of God can have such an effect now
in heaven.
This writer imagines he proves much against the being of a
fallen angel called Satan, because St. Paul, 2d Cor. xv. 57, thanks
God for the victory through Jesus Christ, over death, the grave,
and sin ; but does not mention any thing about the devil. He
seems to think that if St. Paul tells the truth in Heb, ii. 14, where
he says the devil has the power of death, that he ought to have
given thanks for victory over the devil. But dear reader, if you
or me get the victory over an enemy's works and all his power,
is not that a victory over the operator to all intents and purposes,
so far as regards his influence. It was, however, no part of St.
Paul's business, nor of any other Christian under heaven, to get
the victory over the person and influence of Satan ; this is a mat
ter which belongs to the Son of God, while man's business is
merely to resist that evil spirit, in a specified manner, which if
we do, it is promised that he will flee from us. We are not
called to grapple personally with Satan, and to achieve victories
over him in this way, but are to resist his temptations and Satanic
influence, on and hi our minds, by obedience to the law and
commands of God, through grace in the Mediator.
The writer of the book "Wisdom of Solomon," see Apocry-
- pha, ii. 24, believed in the being of a fallen angel called the devil,
i who says, that "through envy of the devil, came death into the
f world." This idea, says Balfour in his Enquiry, page 86, is an

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HISTORY OF THE FALLEN

allusion to Genesis, iii. — from " which Christians have derived
the idea that it was the devil that deceived Eve," and adds, if they
can show a better source for this opinion, he hopes it will be
done. But really, we do not see that better authority is needed,
than the account as given by Moses, Genesis iii., see the whole
chapter ; and because the writer of the Book of Wisdom, which
was Solomon, the son of David, believed as we do on the reading
of that account, and has so stated his belief, can be no reason
in our mind why the authority of the statement of Moses, is les
sened about it. Balfour, with all Universalists, who are extreme-
i. Iy anxious to annihilate the devil — for reasons best known to
themselves — seem to think that Moses should have said in plain
words, that the devil, or Satan, said thus and thus unto the
woman, instead of saying the serpent, &c, said &c, and then
the subject would have been clear,, and his being could not then
have become a subject of dispute. Now we believe he did say
so, in that same 3d chapter of Genesis. See our remarks on the
Hebrew words Nachas, Nachashti, <fcc, in the former part of
this work ; where we have shown that Nachash was rendered
improperly by the Greek translators, Ophi, but should have been
rendered Pithekos, which is the word in Greek for the Ape, or
Orang-outang. We have shown, as we believe, that the He
brew words Nachas and Kdoph, and the Arabic words K-ha-
nass and K-ha-noos, were the same in signification in the family
of Abraham, and in the time of Moses ; as the Arabic and ancient
Hebrew are of the same origin. We have shown that the words
K-ha-nass and K-ha-noos, in the Arabic is an Ape or Orang-
- outang, and is also the name of the devil in that language, and
accordingly, Nachash was the same in the Hebrew ; so that if
' Moses had written, now the Kooph, or the K-ha-nass, or K-ha-
¦' hoos, was more subtil than any beast of the field,, it would have
been just as proper as was the word Nachash, as they all allude
to the same creature, and were the same in meaning. Now,
unless this is a right view of this criticism, on those Hebrew" and
Arabic words, we should like to know how St. Paul, 2d Cor. xi.
3, could there speak of the serpent as beguiling Eve, unless he
means the Arabic K-ha-noos, which is the devil ; because St.
Paul knew, that no animal had the power to mislead any human
being, by acts of sophistry, as that K-ha-noos did the mother
of us all. St. Paul was a Hebrew scholar of the first order, and
knew well, that Nachash, Kooph, and K-ha-noos, were indif
ferent words in the language of Moses, and does not, therefore,
hesitate to say, as does John the Revelator, xii. 9, that the being
who beguiled Eve and the whole world, was the devil, not Eve's
lusts ; because at that time, she had no lust, such as now cor
rupts the human mind,' fallen as we are from our first condition
in our first parents.
We ask Mr. Balfour with all others who hold with him in this

ANGELS OF THE SCRIPTURES. 135
thing, how they make out that Eve's nature was any worse after
her commission of the breach of the command than it was before,
as there certainly was on their hypothesis, a disposition in her
to sin- oe/ore she did the act, which disposition was sin itself,
and therefore ascertains her to be already as wicked the very
moment she became a conscious being as she ever was afterward.
The reader will perceive that the serpent, which was her lusts
according to Balfour, had conceived the plan of disobedience and
had determined to execute it; which determination was as much
a sin in the sight of God as the act itself, because God looketh on
the heart, and is an observer of the intents of the mind. But
did God produce a creature of this sort? Never — it was impos
sible. He cannot make a natural rebel to himself— ^it is morally
impossible ; yet such was the fact, if that being or thing called a
serpent in our language, which misled the woman by sophistry
of which her innocence was incapable, was her lusts.
But now that man has fallen he has lusts and inherent capa
cities, which are in and of themselves ready to explode and to
manifest themselves the very instant moral law is announced of
God for the government of the human soul. This is the reason
St. Paul said he had not known lust but by the law, for the very
reason that the incipient principle had not, till the law on the
commandment came, found any thing to resist. But such was
not the condition of Eve; unless we can believe that her spirit
before she fell and our spirits now that we are fallen, were in one
and the same condition ; which, were it so, wouldmake out that
mankind is not now fallen or depraved.
The word in the Hebrew which is rendered lust, into the Greek
language is aout ; see Deut. ii. 15, 20 : the Greek word is Epi-
thumia, and hi our language it is lust, concupiscence and libidi-
ousness, or wicked desires of any kind. Lusts and innocent de
sire are different in their nature, but Balfour makes them one in
the primitive mind of Eve, which is charging God with the cor
ruption of hei nature; which were it so, would have been her
and all the world's excuse ; nay more, there would have been no
sin or God is a sinner in having made the first sinner, which is
impossible. But Balfour thinks that Moses having found out the snake
was the most cunning, most subtil, the most understanding and
malignant animal of creation, chose it therefore, as a figure of
her mind and disposition. But there is much to prove, ere the
snake can be satisfactorily relied on, as having been at that time,
or even now, the wisest animal of creation. Nay, we aver
that it is not, by an immense amount, when compared with the
Orang-outang, the elephant, or even the dog. But it should be
recollected, that Moses does Hot say the serpent, which he there
speaks of, was a malignant animal, but only a subtil, or under
standing animal ; and therefore, Mr. Balfour fails in his supposi-

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tion, that Moses chose this creature to portray the wickedness of
the pristine mind of Eve, before her sin. It were a strange thing
indeed, had Moses selected the worst and most malignant reptile
in nature, as the picture and representative of the mind of the
most pure and exalted creature which God had created on the
earth. Surely inspiration must have been strangely inclined to
ridicule, and slander the operation of Divine Wisdom, if Mr. Bal
four is right in his conjecture.
From every view we are able to take of this subject, we are
compelled to believe in the existence and presence of a fallen an
gel, who being superior in subtilty to Eve, had the power to
tempt and deceive her in the form or disguise of such an animal
as is alluded to by Moses and called the Nachash or K-ha-noos,
as no animal which was created had the ability to do so ; nor are
we at liberty to imagine that Eve had wicked lusts in her which
could have misled, out-reasoned, deceived and ruined her, prior
to her fall, if we wish to represent the Divine Being as infinitely
good and holy, in the operation of his hands.
The solution which Universalists give of the account, as given
by Moses, respecting the serpent which beguiled Eve,, makes her
tell a he, even to G°d, when she replied to « his interrogation of
" What is this that thou hast done ?" she said : the serpent
beguiled me ; as she never could have meant that an animal
had caused her to do it, if it was herself alone. This is the fair
result, unless it can be shown that she said in reply to the ques
tion that it was the Aout,. (Hebrew)' which beguiled her. Had
she have used this word, it would then have been a clear
case that she meant that her lusts had beguiled her ; but this she
did not say : while she did say that the Kooph, or the Nachash
had done it — which words did-not signify either herself or hei
passions, , Now if Moses only meant to show the malignity of Eve's state
of mind by the figure of a serpent, because it was the worst
animal in being ; yet there was no need of his saying that Eve
had said so, and thus make her the author of a falsehood, if
there was no animal in the case.
But says an objector, did Eve mean to tell the Lord, that the
devil, or an evil spirit, a distinct being from herself, had beguiled
her ? We answer — no ; for at that time it cannot be supposed
that she knew any thing of such a being ; she therefore said that
the Nachash, an animal — if it was so called at that time — had
done it. This was a proper answer for her to give, as she had
seen and conversed with nothing, in her estimation, but that
animal — the' Nachash ; as the evil being who had possessed it,
was all that time invisible, but caused the creature to open its
mouth, and to utter articulate sounds, clothed with argument and
sophistical reasoning.
According to the Universalist solution of this subject, she

ANGELS OF THE SCRIPTURES. 137
should have said to the Lord, that it was herself, her passions,
which had beguiled her, instead of the Nachash. But Moses
has given the account as handed down to him by the tradition
of the antedeluvian patriarchs — arid especially as given by Meb-
chesidek to Abraham— who gave it to Isaac, and Isaac to Jacob,
and from him it descended to all the branches of his race, as well
as to the Egyptians, among whom Moses was brought "up; as
well as among the Hebrews, then living in Egypt. If there was
no animal used in the case, it is certainly an uncalled for addi
tion to the account, when Moses said, that Eve said the Nachash
had deceived her ; when, according to Universalist writers, it
was wholly the invention of Moses, merely to illustrate by the
serpent, as a figure, the horrid condition of Eve's mind at the
time when she did just what God wanted her to do, by the
means of her lusts, as implanted in her soul by himselfr
Universalists, in their ridicule of the belief which orthodox
people hold about the being of Satan, as having entered the or
gans of the subtilist beast of all the field, to deceive Eve ; inquire
with much archness, and certainty of not being answered, why
God should have cursed the poor animal, as it could not have
been to blame, having been only a passive instrument in the-
hands of this fallen angel? To this it is answered, that the
curse did the creature no harm, as it does not appear that it was
put in pain on that account, or that it ever knew any thing about
it$ being of necessity ignorant that any change had passed upon
it. Why then was it cursed at all ? simply for this reason, is
our reply : by that act of God, a perpetual momento of the Divine
Being's dipleasure against the sin of Eve, was established, which
" not only subjugated the woman to pain and death,' with all her
offspring, but extended to the very instrument of that sin, as
descriptive of the Supreme Being's displeasure at the act. The
same may be said of the earth, whose soil was also cursed ; the
meaning of which, is doubtless, that a great change was allowed,
or caused to fake place in the atmosphere of the globe, so that
the very elements fell into conflict, producing more heat, hu
midity, and more cold, than otherwise would have been, if the
soil had not been thus cursed, or changed for the worse, on ac
count of Adam's sin. The Divine Being could have sustained
the earth and the elements in its first perfection arid beauty ;
there was no necessity, following as a consequence of sin, that
the earth should be thus affected ; but God, to show his marked
displeasure at sin, has, as it were, almost abandoned his support
of the earth, and allowed it to fall into a state of partial confusion,
that man may have forever before his eyes the signs of his sin,
stamped on the very circumstances which minister to his natural
life ; yet of all this the earth knows nothing, and is not wronged
any more than was the animal. But if it be insisted still, that
there was no animal in the case, but Eve's his} only, we should
y

138

HISTORY OF THE FALLEN

like to be informed what part, or on which side of her lust it is
considered the belly was situated, because it was said, on thy
belly shalt thou go ; a belly therefore, should somewhere, or
somehow be accounted for, or the language of inspiration in this
case seems to have.no meaning. But if we receive the account
as it is written, and allow the existence of a fallen angel, now
known to Scripture as the devil, who made use of an animal, so
as to bring himself into a tangible situation in relation to Eve,
then all the language of that account, as given in Genesis, is
consistent, and easy to be understood, and not otherwise.
Some have imagined, that by this account of the sinning
angels, as given by St. Jude, is meant the apostacy of some of
the early ministers of Christianity, and that the chains of dark
ness, and the hell into which they were cast, was their ignorance
and misery of mind ; and that the judgment fox which they
were reserved, was the destruction of the city and nation of the
Jews, by the Romans under Titus. This idea, is as foolish and
as lame a solution, perhaps as can well be invented ; because it
is impossible to show, that any of the first angels or ministers of
the gospel apostatized at all, except Hymenus and Philetus ; and
even if there were others, and the account is not given us, yet it
is impossible to show that they did not return again ; or ifeit be
supposed they did not, yet still it is impossible to show tb *t they
lived till the time of the destruction of that city. And unless
that can be proved, this notion is without the shadow of a foun
dation, while the belief that they were superhuman angels, who
thus fell, as stated by St. Jude, St. Peter, and St. John, as alluded
to in many other parts of the New Testament remains steadfast.
If then we have succeeded in showing that those angels were
superhuman beings, and fell from a superhuman condition, and
state of happiness, called their own habitation and first estate,
we shall now proceed to examine the manner of their fall, the
cause of Satan, and how it may have taken place.

Fall of the Angels, and Cause of Satan's Being; with other
Subjects connected therewith.
We have supposed already, as the reader may recollect, that
the angels were not put on trial or probation immediately after
their creation, but were left awhile, in an incipient state, or con
dition for a purpose which we have before stated, till such time,
or times, as the Creator should see fit to reveal himself to them,
as the author of their being. But not, however, in such a way
and manner, or with such degrees of evidence of that fact, as to

AJXGELS OF THE SCRIPTURES. 139
overwhelm their powers, rendering thereby the gift of free agency
nugatory and without opportunity of action, so as to prevent their
voluntary acceptance of him as their creator and rightful king ;
as on this point, it was determined, as we believe, that a confir
mation and continuance of their, happy state should ensue.
This point we have before argued, yet in this place for the
sake of perspicuity we will repeat : that to us it. appears a mate
rial law in the Divine government, not to astound his subjects
on probation, with an overwhelming amount of compulsory evi
dence, in relation to any subject to be presented for their investi
gation and belief; but rather giving that quantum of evidence
to their consideration, which should exactly harmonize with their
degree of liberty and free agency ; otherwise than this, there
could have been no trial whether they would have chosen good
or evil, free agency would have been out of the question, as no
room under such circumstances, could be found for, its exercise,
as before remarked.
But, in pursuance of this subject, we wish not to forget, that
we are now at an amazing height in theology ; even laboring at
the point where sin had its origin ; and ff we ask the question at
all, we will ask it here : Why, if God foreknew, as he certainly
did, that man, and some angels, would fall, and the latter beyond
recovery, while also many of the former would be finally lost ;
why, we ask, did he create them at all ? why not prefer for them
an eternal state of nonentity as to their existence, rather than to
bring into a conscious condition, beings capable of endless dura
tion, and of endless sufferings ? As to this question, we have
satisfied our own mind in the following manner, by supposing
the Creator may have thus communed with himself, on this
very subject, long before he created any thing. Not that we
believe in a succession of ideas in the Divine mind," yet as we
have no other way to express ourselves on such a point, we have
said that he may have thus communed with himself on the. sub
ject of intellectual creation, as follows : I am that I am, the
Eternal God, there is none beside me, and shall never be fully
known to any but myself; and from the benevolence of my
nature, or attributes, J am determined to bring into being innu
merable existences of mind, of animals, and of matter. Mat
ter, I know, although I create thousands of systems of worlds of
it, yet can it never think, know, love, obey, or fear me, and there
fore cannot as mere matter, unaccompanied by other and superior
existences,, glorify me as its Creator, not having a knowjedge
everi of its own substance or being. And though I were to peo
ple as many systems, with innumerable animals, having no
rational powers ; yet these cannot know, love, fear, or- glorify
me as their Creator; for neither can these know, that even
.themselves exist. And, therefore, if I- will be known, loved,
feared and glorified, as Creator of all things, 1 shall find it neces-

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sary to bring into being existences, which shall be endowed
with a likeness and image of my own moral and eternal intelr
lect, on which account such beings will live to eternity, coeval
with myself, and never either become insensible, or cease to
be, as it shall relate to their minds. These having in a de
gree my image, as it relates to moral powers ; and as it relates
to eternity of being, roy full likeness, forth forward from the
time of their creation, will, in distinction from all matter,
whether animate or inanimate, have a power of perception,
so as to be able, not only to know that they themselves exist,
but also in proportion as I will reveal myself to them, may
know, love, obey and glorify me. By this means, therefore,
though I create myriads of systems of matter, in the form
of globes, or worlds, and shall people them with as many kinds
of animals ; yet all these, though they cannot know either
themselves or me, shall glorify me, as through them in a
measure, my eternal power and Godhead shall be known, to
such beings as I shall make in my image and likeness. But
I must riot only endow them with a measure of rational under
standing, but also with the power of moral freedom of wiU,
or they will not be able to make use of their understanding ;
which if they cannot, will be to them a useless attribute, and
a useless attribute is the same as none at all : for as I am a
free spirit, a portion of this principle must be given them, as
tbe crown of their intellectual natures, and my peculiar like
ness. By this, they will be constituted intellectual free
agents, having power to will and to do, in a limited sense ;
but not so limited, however, as that their acts shall not be
their own, and their vice or their virtue their own, not mine.
If this is not done, they will not be above that grade of. my
works comprehending mere animals, and therefore, incapable
of moral action and moral accountability, and in such a con
dition can never know, love, obey, nor glorify me, as their
Creator ; yet if I shall thus endow them with freedom of will,
or in other words constitute them free agents, in the volitions
of their mind ; then they will most assuredly be liable to fall,
and to apostatize from me, and loose the holy, innocent, up
right state, in which I, as God, can do no otherwise than cre
ate them, as I can never create that which is evil, or having
any tendency thitherward, for liability and tendency are two
distinct principles. But if I do not thus endow them, then
they cannot act freely, and can never be moral agents, nor in
any degree be above that scale of existences which will dis
tinguish the brute creation ; who can never act, except as the
law of instinct and sensation shall direct ; for which reason
it is impossible for them to be accountable for their acts, as
there will be no intellectual moral freedom of choice in their

ANGELS OF THE SCRIPTURES. 141
'power. Under such circumstances, should I give them a law,
it cannot be such a law as shall make them accountable, as it
will not be possible for them to err in a moral sense, as they
will act only as they shall be acted upon ; moral law to such
beings cannot be in any sense applicable.
In the creation of mind and matter, 1 seek my own declara
tive glory, by communicating a knowledge of myself to the
intellectual part of my works ; an'd in return, desire to receive
their love, obedience and adoration, which, if performed, will
insure their happiness, and shall be required in the nature of
such laws as I shall adapt to their state of being. But if I do
not make rational moral free agents, then shall I be forever
prevented from being declaratively glorified, as no other kind
of being can do it, but such as shall have this tremendous
qualification ; and in consequence, so far as it can relate to
my declared glory, will be the same as if I should never create
anything at all. {.therefore determine to create such beings
as shall be intellectually free to act morally right or wrong,
as they alone may elect; otherwise than this, it will be im
possible for me to introduce beings into existence having
capacities of intellectual happiness, and will baffle my great
design of endless benevolence, and of being thus glorified by
the works of my hands, and to manifest the glory of my power.
But should I make angels and men, in such a condition as to
them shall appear that they act freely, but in fact shall not be
free, and on that account should enter into judgment with
them, if any should err ; when at the same time I shall know
that my unseen power propels them to every action, and that
their doings will be but the echo of my own will, and that I
could succeed in hiding this fact from them to all eternity ;
yet in me, such a procedure could never be sanctioned by
my holiness, and therefore such a state of things can never
take place, because it would be morally inconsistent, and
therefore impossible, under the administration of heaven.
And now that the subject has been duly weighed in the eter
nal mind, as it relates to the condition in which I will produce
intellectual beings, and find it can be no otherwise accom
plished ; sludl it, therefore, be done ? seeing I foreknow that
some will abuse this amazing qualification of their being,
which is free agency, and descend to unutterable ruin,
whether redeemed or not. Benevolence being a trait and an
attribute of my nature, as well as that of omniscence, is it.
consistent with that benevolence that I shall create beings and
endow them with so fearful a power, which will put ruin with
in their reach, seeing I also know that some will abuse that
. power, to their own endless destruction ? It is consistent ;
inasmuch as the creation of that power cannot be the cause of

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their ruin, nor the possession of that power, nor any secret
operation of mine ; but solely its abuse and pervertion to pur
poses which can never be sanctioned by my holiness, will be the
real and onlycause of sin, and their destruction. I shall there
fore create them thus ; for if I do not, they cannot be moral
agents, and never can enjoy true intellectual happiness, and will
compel me to create, if I will create at all, nothing higher than
mere irresponsible animals, and the globes on which they must
subsist, whose mere existence can bring no glory to my great
name, under such circumstances, and therefore I may as well
renounce forever any such operation. But I shall not renounce
it, as it is consistent to create beings with this exceeding endow
ment ; for if I do not, my declarative honor will be forever
prevented ; and besides this, shall I suffer the foreseen evil and
apostacy of. some, to prevent me of the creation of countless
myriads of others, whom I know will not abuse that gift, and
will remain forever happy? shall I suffer some evil foreseen, to
overcome and prevent an immensity of good, as it shall relate to
others, who will not abuse that power? But were it foreseen of
me, that more evil will ensue from the abuse of free agency
among the moral beings which I am able to produce, than good,
then a reason why creation should not be allowed to proceed,
from motives of universal benevolence, would seem to be afford
ed ; yet even under such a predicament, as that of the existence
of more evil than good, the principle of benevolence in me,
would remain unimpeached, as it is impossible for me to will the
ruin of any part of my intellectual creation, however I may fore
see the abuse of my gifts ; which abuse will be their ruin, but not
by my will. ' But if the gift of free agency shall render all liable,
•may not all the intellectual beings which I may bring into being,
descend into a state of ruin ? this is even possible, and may so
turn out, as my mere foreknowledge of events can have no influ
ence on the action of free creatures. And if I will continue to
them the power of free agency, I, even I, cannot prevent their fall
by sin, as it is a free principle, and cannot otherwise exist, than
by its own freedom, which I will not destroy out of their natures ;
for were I to do this, it would be to render them unaccountable,
and to retrench a part, and the most beautiful part of my intel
lectual creation. But on the other hand, is it not equally possible
by virtue of this ennobling gift, that none of all the myriads of
intellectual beings which I may cansfe to exist, will abuse their
gift of free agency, and therefore may, if they will, live forever
hi a state of progressive perfection ; yet even such a state of
things cannot ensue, merely because I foreknow all events;
but because they can will obedience to me, which power will be
the very design of their liberty of will, and glory of their natures.
But on the principle of my foreknowledge of their abuse of this
free power ; how is it, as a principle, either consistent or benevo-

ANGELS OF THE SCRIPTURES. 143
lent for me to create such beings or individuals at all ? on this
ground, and this alone, it is answered : I shall be benevolent in
design, and for the same reason shall be consistent in principle,
as inconsistent benevolence cannot find a place in the Divine
mind. There is no reason, therefore, that foreseen evil should
prevent tho operations of my hand, if such foreseen evil shall
arise solely out of the abuse of high and holy privileges, but not
out of my works, as a matter of necessity. Could such an event
transpire, as that sin and moral ruin should arise, as a matter Of
course or necessity, out of the operations of my hands, then
indeed will it be seen of those to whom intellectual perception
shall be given/ that my wisdom, my goodness and ability to
arrange and create orders and systems of being without containing
in them the germs of dissolution, and moral damnation, does not
exist ; which is not according to truth ; but were it so, would
argue me, and more than argue, would prove me, in the view of
such beings, a God far enough from possessing consistent unlim
ited power, wisdom and goodness. But I am certainly able to
produce beings of such moral powers, and having such degrees
of free agency as shall entible them to decide their own happi
ness, or their own misery, by the abuse or the right use of prin
ciples and powers which I can give them ; or I am not entitled
to the claim of universal homage, as having unlimited, consistent
power and goodness. Were I not able to do this, then were it
impossible for me to produce beings who could be accountable to
me, as it would be impossible, on that account to address to their
attention moral laic, as moral law would be as unfitly applied to
beings of such a description, as to the beasts of the wilderness,
not having power to accept and obey, or to reject and disobey.
On this ground, as it will be impossible for them to sin, so will
it be equally impossible for them to serve me, only as unthinking
matter shall serve me, moving only as it shall be acted upon,
which is in no degree intellectual service. But I do know, that
a vast amount, both of angels and men, who shall people heaven,
and the worlds, and systems of worlds which I will frame, will
not abuse this gift, will not pervert their agency, however severe
ly they may be tempted, will not rebel against my goodness, to
be developed in riiy laws and government ; but will stand, hold
ing fast theix first estate, in, eternal fruition and perpetuity, by a
right use of their free agency, of which gift I will be the author,
and will ever honor, as the brightest trait in their intellectual
being, without which gift their being can be of no real value.
Thus we have satisfied our own mind, and, as we think, have
justified the Divine Being in bringing forward, from a state of
non-existence, the creation of men and angels, even though
he knew that some would fall away from their first condition of
innocence ; by showing that his design was benevolent, and that
ke could not have willed the sin and ruin of any, nor have made

144

HISTORY OF THE FALLEN

them accountable, without also making them liable. Sin, there
fore,- came into being, not of God's set purpose, but from the
abuse of the very gift which constitutes the moral existence of
all intellectual beings.
But says "the Universalist, who objects to the fact of man's free
agency, as qualified by the orthodox sects of religion ; can it be
maintained that a good and powerful father can be consistently
benevolent, who shall bring into being a child, and then put a
dangerous weapon in that child's hand, by which that father
foreknows his child will certainly destroy its own life ? we think
it can be maintained, but on one ground, and on no other. Pray
what, ground is that ? it isthis, and this alone ; if that knife, or
weapon, is made essential to the whole happiness and well being
of the child, if properly used, it is consistent, as without it, it .
could not be happy ,
This similie. illustrates our idea of intellectual free agency, as
without it intellectual beings cannot be happy," though it is a
dangerous gift. Any other view of this subject neutralizes man's
accountability to God, either in this life or the life to come, as
well as to himself, or to his fellow man ; for virtue starts from the
same point, where sin may also have its beginning.

On the Mode or Manner of the Trial of the Angels, and
respecting those who fell.
But to return again to the main point, that of the first sin, and
reason of the being of the devil or Satan, with other fallen an
gels. But what light is there that shines on a path whose track
runs over so high a region ? None, except that of mere human
research and speculation. John Milton, the greatest of English
poets, has struck out for himself, in blank verse the most exalted,
way over this moral Alps, as found in his Paradise Lost, the
story of which is as follows :
Long before the creatiori of this world, or ariy part of the solar
system, when the space it now occupies was dark and void,
when chaos reigned, as it had reigned from unbeginning eter
nity ; on a certain day, such days as eternity brings forth, all the
angels or first beings, were, by the summons of the Most High,
brought immediately around the throne of the supreme pre
sence ; Who, as they arrived, took their places according to their
degrees of intellectual excellence, in circles, one beyond another,
orb encircling orb, of circuits inexpressible, on account of their
multitudes. From all the ends .of heaven they journeyed on
golden wings, under their various hierarchs, or angel-captains,
waving as they came on, myriads of ensigns, standards and gon-

ANGELS OF THE SCRIPTURES. 147
falons, twixt van and rear serving as distinctions of their various
orders and degrees. But when arrived around the flaming
throne of God, which arose from the heights of a mount, whose
top was involved in light which made it invisible, silence was
required : then the glittering wings of these morning stars fell
from their outspread glories, as so many robes of state, iu majesty
about their forms, shrouding all their lineaments divine in the
habiliments of light.
Now the purpose for which they were come together, from all
the provinces of heaven, was announced from out of the midst of
the mount, by a voice which sounded as the roar of many wa
ters, or as the sound of many thunders, informing them that it
had' pleased the Creator to reveal to their notice a character and
a person,, of whom as yet they knew nothing. This person, by
that voice was called the Son of God, who now appeared on the
summit of that mount, in excessive glory and beauty, (See the
Plate) bearing the human form, whom all the angels were now
required to worship and forever obey. This mandate heard,
each to their province and palace of abode, sped their way, in
ranks and orders as they came, peopling heaven's- far spread
plains with the sons of light, seeming well pleased with their
new allegiance to this before unknown Son of God. But it soon
appeared that all were not thus pleased, as there was one among
their number who was higher than all the rest, the only arch
angel of the heavenly powers, and the brightest of the celestial
hosts ; who, as he journeyed on rapid wings, far from the throne
of God, " in the sides of the north," whispered treason in the ear
of one of the angels, next in power to himself. He cautiously
unveiled his mind respecting this Son of God, to whom knee-
service, as he called it, was required ; insinuating that himself,
with all the rest, were imposed upon, as it was Alright, not this
stranger's to receive honor and obedience from all the angels, as
their dnly superior, God alone excepted.
Here, according to Milton, sin had its origin, commencing in
the mind of this spirit, the -highest free-agent which God had
made, who took envy at the Son^ whose glory and majesty ex
celled his own, with attitudes of dignity and command, far sur
passing all the glories of angelic natures— so" that he suffered un
conquerable hatred to take the place of his previously happy feel
ings of subordination and peace toward the Most High. The
heresy of this angel soon spread among the sons of light, and at
length seduced full one-third of their number; who, embodying
themselves under this angel, waged war upon the other angels,
who would not receive this doctrine of opposition to the Son of
God, intending to besiege and conquer the throne itself, and seize
upon unlimited rule in heaven, compelling even God himself to a
state of vassalage. But against this apostacy all the other angels
contended in array on the field of battle, yet without success or

148

HISTORY OF THE FALLEN

defeat for the space of two days ; but on the third day, the Son of
God, whom they had despised, entered the arena alone and single,
handed, against this mighty boaster and traitor of heaven, with
all his company. This Son of the Most High, whose gentle man
ners on the day they first saw him they had despised, now put on
terrors dreadful and severe, gathering in his countenance frowns
irresistible, and mounted his chariot of power, whose wheels shook :
heaven, all but the throne itself, as he rolled in fury toward the
rebel ranks. But soon he arrived among them, when with his
right hand grasping ten thousand thunders, rolled over them
such a storm of horror, (See the Plate,) as reduced their courage,
and, astonished, all resistance lost, down their idle weapons dropt,
while o'er shields and helmets, and helmed heads, he rode;
thrones and powers,and mighty seraphim, prostrate on the ground
crushed and bruised beneath his force. From the wheels," as
they turned swift as light, there shot forth storms of iron arrows,
while there glared on every side eyes so fierce and dreadful, as
quailed the stoutest gaze of either good or bad, and all the while
voices pealed damnation, through their being. Yet half his
strength he put not forth, but checked his thunders in mid vol
ley, for he meant not to annihilate, but to drive them out of hea- •
ven, down to hell, which already the divine vengeance had crea
ted for them, far in the bowels of boundless darkness.
But whether such were the mode of their trial, we doubt, and
have therefore chosen another hypothesis, as before alluded to,
in which we have supposed that their trial proceeded on a ques
tion respecting their creation and Creator, rather than on the
revelation of an unknown person in company with the God
Head, as is Milton's opinion, and many others who follow him
on this subject.
But to us it appears that such a revelation to the angels was
not required, as the announcement of the Son of God among
men to be a sacrifice for sin, could no way affect these primitive
beings, for good or ill, but only as a subject of wonder and sur
prise, and cause of admiration. Yet we know it is said, Heb. i.
6, in relation to the Son of God, " And let all the angels of God
worship him!' But we ask when was this said to the angelSjj
and where was the Son of God when they were thus command
ed ? Not in heaven, for there he was never known previous to
his incarnation, as the Son of God, having forever existed as the
Word, or wisdom of God, but not the Son ; as it was in this life,
among men, as born of a woman, that he was first known as a
Son, as it was said to Mary, Luke i. 35, » that holy thing which
shall be born of thee shall be called the Son of God." Shall be,
not is now, nor teas previously, but shall be so called when he
shall be born of the woman.
According to the phraseology of Heb. i. 6, as above quoted, it
appears to have been a new commandment to the angels, or why

ANGELS OF THE SCRIPTURES. 151
should it have been said, that they should (future) worship him
if they had always known him in heaven ? But the reader will
do well here to discriminate the peculiar form of speech made
use of in this injunction to the angels, which was, that they
should worship him when "He (God) bringeth in the first be
gotten into the world ;" and to us is sufficient proof that the
Son was an adapted term, suited to his incarnation, and not to
his previous being from everlasting, the fellow of the Almighty,
and express image of his person. On which account, we think
Milton has failed in his imagination, in, supposing that the trial
of the angels proceeded on the ground of a revelation of the Son
of God in heaven, as at that time no Son existed, and no need
of such a revelation to that class of beings ; but to men prima
rily, and to angels secondarily on man's account. „
But respecting this great yet rebelling angel, it is said — John,
viii. 44—" that he abode not in the truth:" and- is called by that
Apostle, the devil, and father of all the wicked ; also, " a mur
derer from the beginning." But let it be remembered, that this
account of that spirit, is Christ's ; who knew him — as he was his
Creator, as a good angel; and when he fell from his first condi
tion, and the reason or cause of that fall — on which account, he
could give that description of him, which admits of no doubt or
controversy ; which says that he was a murderer from the begin
ning. But what beginning is this, to which he alludes? We
answer, — the begirining of his apostacy, in heaven. But how
was he a murderer? This is also answered: — by -his propos
ing and aiding a revolt among the angelscf God ; which, when
for themselves they had sanctioned, originated sin in their own
individual natures, and was the seal of their moral death, and
banishment from their first condition ; for which reason, he is
called a murderer, as if was in his will to destroy the works of
his Creator, as far as possible, or as lay withing the jeach of his
subtilty. But he a&ode not in the frw^A. Now what truth was that
in which he did not abide; the forsaking of which, produced so
great a change in his nature, and state of being? It could not
have been the truth which God announced to -Adam ; that his
moral, as well as his natural, or animal life, depended on his
obedience to the law he gave him, respecting the tree and its
fruit ; as such a test, or such a law, could not have suited the
condition of an immaterial being, such as Satan is. It is true,
however, that this spirit contradicted to Eve, the consequences of
which God had forewarned her, and her husband, if they
touched' the tree ; but it does not appear, that this truth had any
thing to do with angels ; and cannot, therefore, be said to be the
truth, from which this fallen angel had departed ; as he had
never been interested in it, for himself. It is easily shown that
he was a sinning angel, previous to the transgression of Adam ;
in the fact of his having entered into the mental organs of the

152 HISTORY OF THE FALLEN
animal called the subtilist beast of all the field, even before the
conversation took place, between it and the woman, about that
commandment, respecting a certain tree and its fruit. But we
can go still further back, in showing that spirit to have been a
rebel against God and his creation, than even the commencement
of his temptation, to seduce our common mother, by means of the
creature called a serpent, or k-ha-noos ; as previous to his posses- "
sing the organs of that animal, he must have willed to dp this
thing, ere he could have sought to accorriplish it ; so that this
feat performed against the soul and life of Eve, was not his first
derilection from truth and righteousness ; it was not his first
murderous act.
We therefore feel perfectly at liberty now to ascend beyond the
time of that transaction, when that evil spirit first conceived the
ruin of the first woman, to seek for the first sin ; and the time
when Satan forsook the abodes of truth, and became a murderer,
a sinner, and must so remain, till sin can work its own redemp
tion, and annihilate its own nature — which will be when effect
shall rise above its cause ; as we know of no atonement made
for sinning angels, or that they can make atonement for them
selves. But how far back it was in the annals of eternity, when
this and his fellow angels sinned, is not revealed in Scripture.
There is -no clue to guide in this research. All we know of it is,
that they fell from their first estate ; and that the one called the
devil, and Satan was present at the time of the creation of the globe
and of the first man and woman, and stood ready to exert his pow
er in the ruin of our race, which is now nearly six thousand years
since, according to Scripture chronology. As it respects the truth,
in which he did not abide, we believe it was the virtue of reliance,
that God was truth, or in other words, that God was God ; and
the very error which this leading and first apostate committed,
was the error of unbelief respecting the being of a God; and un
belief is the high road to lying, as it is said of Satan that he is a
liar, and the father of it, and that he sinneth from the beginning;
that is, from the time of his own apostacy — the beginning of sin.
But how was it possible for him — being good, innocent, and holy
at first — to commence to be evil ? as it is hard to conceive how a
sweet fountain of itself, can send forth bitter water, or that which
is pure, can begin to be*otherwise, as it is hard to understand how
a lever can have a purchase, except it have a fulcrum to rest upon.
In answer to this, we shall show how both a lever and a ful
crum can grow into being together ; how sweet water may in
the course of its flowing, grow bitter ; and how that which is
pure can begin to become otherwise ; according to the best argu
ment this subject affords — as we have presumed to judge — and will
embrace in detail the progress of the trial of the angels, and will
ascertain the precise point where active rebellion, with its root,
had its birth.

anuiiLS OF THE SCRIPTURES. 153
We have already supposed, as the reader may recollect, that
the Divine Being did not at first reveal himself to the angels,
which he had created, except on a gradual scale of develope-
ment ; not in full plenitude, overwhelming their powers of cool
investigation — as such a procedure would have prevented forever
the made of their trial ; which was, as we beheve, to progress on
the ground of a gradual revelation, or developement of the evi
dence of his being, suited to the capacities and the reasoning
powers of the angels. For if he had at once poured upon them
an ocean of evidence — as he could have done — to prove to them
his claims to the glory and honor of being their Creator, it would
have been at once a state of knowledge — of absolute knowledge,
and certainty : faith, or belief, founded on such degrees of evi
dence, as should excite their examination and research, and bring
into exercise the various powers of their minds before they could
determine, would have been driven out of the question j a trial
of their fealty, or free choice of his government, could not have
taken place : so that the highest gift or qualification of their na
tures — which was their freedom of will — would have been ren
dered nugatory, as before argued ; on which account, faith, or
belief, founded on the investigation of facts, affording certain
conclusions, would not have existed, in their case ; all would
have been compulsion, force, and coercion ; which is not God's
way of dealing with intelligent beings.
But as to the pecuhar mode, or manner of revealing himself to
them after they had remained awhile in their incipient or infant
condition, for the purpose of their having opportunity to bring
into operation, by association, the powers of their minds, we are
inclined to beheve, was by bis becoming visible, and of putting
on the appearance and form of an angel, like .one of their
number, and mingling with them, though somewhat superior in
majesty and splendor, by which to attract attention, and as pre
paratory to his claims upon their fealty to him as their God, their
Creator and king. Of the arrival or first appearance of this be
ing among them, we have supposed the circumstarice as follows :
Heaven's vales, its hills, mountains and savannas were peopled
again with the angels, after their return from their voyages of
discovery, in the regions of space, an account of which we have
before given ; and while employed in such ways as occupy an
gel minds, in groups, or singly, over all heaven's empire, their at
tention was suddenly turned to the heights above, as there ap
peared in one particular direction, a light, far off, in the darkness
which encompassed their heaven, beyond its rays. This light to
, them appeared as a bright comet would appear to us, were there
no other lights in the firmament above, and seemed to be de
scending with immense velocity toward their world, while its
rays shot sweetly over all the heavenly regions. But as it neared
their atmosphere, they began to discern in the midst of the light

154 HISTORY OF THE FALLEN
a glorious being, from whom, as from a centre, there \vent out in
cessant streams of light, which at various distances formed a mul
titude of haloes round about, as so many newly born rainbows ;
while the centre glowed with a vividness excessively bright, as
if there was the lightning's origin. This appearance, as it drew
nigher, began to develope the human form, or shape of angels,
(See the Plate) whose glory seemed to lessen as it approached,
till his splendor did not much exceed that of the two great arch
angels, who stood at the head of all the angelic powers ; since
known among men as Lucifer and Michael. But soon from the
heights above, the sound as of torrents in the sky, struck their
hearing as rapidly he descended on the wings of power, and in
an instant more he stood among them, as now from all parts of
that amazing world, all the angel powers had drawn together to
know the import of the celestial phenomenon.
"I am that I am," (Ex. iii. 14,) the Almighty God, your
Creator ; love, worship and obey me, — was bis announcement
in their midst, while majesty, mingled with meekness, marked
his countenance and demeanor, while traits of boundless affec
tion poured from his pleased look, over all their myriads, and
their glorious heaven. Here the first idea of their having been
created was received ; which previously had not been conceived
of, as we have already supposed, that the idea of creation, the
producing something where there was nothing previously, was
an idea equally above and beyond the power of angel conception
as well as men ; and must therefore have been first revealed,
and brought within the range of human and superhuman inves
tigation, by Him who is the author of the fact, as well as the idea
of revelation.
In a moment, far and wide this new doctrine, this strange;
intelligence was seized and acted upon, by these celestial legis
lators. Everywhere were seen congregrated seraph and sera
phim, orders and powers of the heavenly hosts, in deep and
earnest debate, on the subject of this stranger's claim. The
subject of creation, and especially of the creation of themselves,
was new and strange, and of vast account ; because, if this per
sonage who had appeared among them was their Creator, then
indeed the worship, love, and obedience of all the powers of hea
ven was his due, and their happiness. On which account, there
were many who argued immediate acquiescence, and were
urgent to hasten and freely choose him their sovereign Lord, and
from his mouth receive law and government divine.
Among the hosts of heaven, there was but one equalled in
glorious dignity, power of intellect, majesty of mein, and deep
research, that one angel now called Satan ; this was Michael,
the arch-angel, spoken of by St. Jude. Than this one angel,
now known as Lucifer, none had with more scrupulous, attentive,
and profound thought, endeavored to understand the true char-

 :  »¦ *.***. ov,«.iPTURES. 157
acter and subject of this stranger's claims. Face to face, he had
beheld him, and though from the glance of his eye there shot
forth command, which seemed to second his claims of power ;
yet in dignity, so far as this angel could discern, did not much
excel the frdgence of his own glory and excellency of being.
He had found him deeply expert in hard questions, such as
angels could then ask, evincing intellectual power, even greater
than his own, yet coupled with sweet humility, seeming more
to seek their love than fear. But as to the subject of creation,
this he could not understand ; but seemed to doubt, which doubt
he soon diffused among his followers, raising argumente against
the possibility of the thing ; as that something could not be
made from nothing, as many on earth have done since, holding
matter to be eternal, and never was created, or any thing else.
Here the war in heaven, as waged between Michael and his
angels, and him who afterwards became Satan, and his angels,
first began, as stated Rev. xii. 7, as follows: "And there was
war in heaven ; Michael and his angels fought against the drag
on, and the dragon fought, and his angels, and prevailed not,
neither was there place found any more in he&ven. And the
great dragon was cast out, that old serpent called the devil and
Satan, which deceiveth the whole world." . This is too explicit
personal, and particular, to be doubted of in its application (as we
shall show in another place toward the end of the work) in rela
tion to the war in heaven ; but not a war of arms, or of sword
and spear, with pomp and martial array, as Milton has it ; but
a war of words, a contest of doctrine, of sentiment, and of argu
ment, among the celestial powers, in which was employed all
the talent, the eloquence and tact, angelic natures. were then capa
ble of The great question was : is creation possible, is this our
God and Creator? which it seems divided their numbers ; some
holding with Michael, that he was, as no duplicity, or sign of -
impotency had appeared in his ways, and withal, so sweet an
attraction came over their spirits, adding a degree of joy when
they met his eye, which never till then had been known in hea
ven. But those who took a contrary position in that field of
trial, did not do so from malice,, (as such a disposition would have
shown them wicked in their very nature, ana thus created,) but
from innocent caution, lest ere long, it might appear to their
universal mortification, that they had been too hasty, and too
credulous, not having canvassed sufficiently close so important
a subject. On this account they withheld their worship, till
their doubts might be dissolved; while the others, with Michael
at their head, with songs and hallelujahs poured round his glo
rious person, and freely expressed their joy, and hailed him king
of heaven. At such a sight as this, those who had demurred from
mere caution, instead of quietly waiting till further evidence of
the stranger's claims should be given ; conceived a degree of sur.

158 HISTORY OF THE FALLEN
prise toward their brother angels, because theyhad so soon made
him supreme ; imagining that theyhad there by poured contempt
upon themselves and all angelic existences. Debate now fol
lowed debate, in all the force and form of sober argumentation,
pouring from the tips of celestial orators ; each urging his views
with honest zeal, not doubting on either side but they were right.
Michael and his angels, as opposed to him who became Satan,
maintained the stranger's right to the kingdom, by virtue of the
eternity of his being, and also because he possessed the power to
create, and from the fact that he had created them all ; urging
the vast amount of ingratitude they should be guilty of, if they
did not all so receive mm. To whom the opposing angels (but
yet innocent of sin, as an error of judgment is not sin, till the
will becomes enlisted, and sanctions that error,) replied : if, in
deed, we were sure that this character is above us, and is the
cause of our being, it were right that we receive him as our head,
and to crown him Lord of all, as thou hast already done.
But I demur that we were created at all, as the thing itself to
me and those who think with me, is beheved to be impossible.
Who among us can remember when this heaven was made, or
when ourselves commenced to be. We know no time when we
were not as now, and this sweet world our dwelling. Who were
before us? If none, are we not eternal therefore, and uncaused,
not having been created, and owe homage to none ; yet are will-
ling to practice heavenly courtesy ; as worth shall claim, as each
our dues from all, on which account, to me and thee, the highest
honors belong, as the heads of all these powers, unless this one
shall excel. The hasty crowning of this stranger therefore seems a
rebellion against our own natures and dignity of being. If then we
were not created, as I with these ten thousands do not as yet believe,
—it then appears at once, that this, though glorious being, who is
much like ourselves, and doubtless — when the truth shall be
known — is but one of our own number, who has hit on this
experiment, merely to try us, whether we will be true to our own
natures, or will easily relinquish our state and power to another,
and a superior — were there any such in being. If we cannot
remember when we commenced to be ; nor when this heaven
was made ; is it not an argument that our being is underived,
and Creation — as thou callest it — is but a chimera, a word, a
name, which has no meaning ; and in consequence, a Creator
does not exist, but in fancy only : we are, therefore, underived,
uncaused, and exist of necessity, not by our own, or the exertions
of any other being.
But to this, Michael replied — while all heaven, both his own,
and the opposing angels, listened — who said : that a concentra
tion of truth and perfection must be found somewhere in an
unlimited degree, consisting in power, knowledge, wisdom, eter
nity, goodness, and omniscience ; must be somewhere ascertained

AMGELS OF THE SCRIPTURES. 159
in the aggregate, as they do not exist in us as parts, or as a whole;
Thou nor me, do not certainly know that there is no Creator;
which proves us ignorant, and admits of the. possibility of such
an existence, for aught we know to the contrary. There can be
but one such concentration of all truth, knowledge, goodness,
wisdom, power, eternity, and omniscience ; but one eternal, self-
existent being, who never did begin to be, but exists of riecessity ;
it being impossible for him not to exist ; and that, from everlas*
ting to everlasting, the same, filling unbounded space, perfectly
infinite in all his attributes. And for this very reason, a multi
tude, as thou knowest we are, cannot be self existent, as there is
no conceivable room for but one such being. A multitude of
beings supposed to possess such attributes as above, in an unlim
ited measure, is therefore an absurdity. As for ourselves, we
feel that we do not know all things^have not all poioer, or
this argument and strife of opinion could not have arisen among
us, as all doubt is extinct, where all knowledge is present. We
have, therefore, a Creator, as we feel ourselves not infinite in
any sense, and this is he, to whom we advise immediate submis
sion and worship, before this error of judgment shall come to be
sanctioned by your wills, and obstinacy of feeling ; when all will
be lost, as that will be sin ; which as yet is unborn, and has no
being, nor can have, till thou, or some other shall, with the will,
set up their own judgment, as a standard, in opposition to any t
and all other- power, and determine on rebellion against him, who
myself and these, in number more than thy myriads, deem our
God, King and Creator.
That he whom thou stylest God, and king, rejoined Lucifer,
•the opposing angel, is a Creator, and created us, I still demur ;'
and till more evidence, and of a more convincing kind, shall be
produced, on which to build so strong a faith as thine, myself,
and all those who hold with me, shall refuse him worship, and
doubt both the existence of Creator and created. But notwith-,
standing this opposition to the opinions of Michael and his fol
lowers, yet it was not sin ; this monster was not yet brought
forth ; yet they were in deep perplexity, whether the claims of
this stranger should or should not receive their consent. Neither
were the other angels without their perplexities, as a state of
trial, or probation, most certainly supposes, and must involve in
it some such thing as belief, confidence, or credit, arising out of
a dispensatiori of evidence. But belief, confidence, or credit, is
far from being a state of absolute knowledge ; as knowledge ex- -
eludes belief, by reason of its going beyond, or by carrying the
principle of belief forward,, till it ripens into knowledge so sure
and palpable, as not to require the aid of evidence;, as evidence
producing belief, confidence, &c, are all absorbed in knoweldge,
where faith, belief, credit, and trial cease, and certainty ensues. '
But though the angels who stood out their time of trial, and
10^

160

HISTORY OF THH FALLEN

passed that rubicon of heaven, and consequently become con
firmed in their state of happiness, so as no more to be liable
to fall, bad, during their probation, been perplexed in relation
to their course, does not, therefore, argue the presence of sin,
no more nor less than the perplexities of those who fell, till
the time their wills seconded their error of judgment. There
can be no doubt but Abraham had his perplexities, when God
commanded him to kill his son ; yet his faith, his confidence
and trust in God, carried him through, till knowledge sup
plied the reason of that command ; yet furnishes no argument
that moral evil was in the mind of Abraham on that account.
Are not the providences of God over this world, in many res
pects hidden and mysterious, so that even the minds of the
just and pious, are exceedingly perplexed, but is no argument
of sin in them, but of their imperfection in knowledge only.
We do not suppose that the investigation of subjects even
now among the angels, which employs their powers, supposes
sin, or moral imbecility, present or even possible on that
account. Wherefore we arrive at the conclusion, that the
angels who fell, did not sin during the time of their trial, but
at the very end of it, as the moment sin was committed by
them, their trial ended, their fall was complete, as much so
as the fall of a stone toward the centre, which is suspended
by a cord, is complete when that cord is cut asunder.
The reader will recollect, that a little above, the opposing
angel Lucifer, who resisted Michael in the argument, and is
now known among men as Satan, that he still doubted the
doctrine of both a Creator and creation, and that he should
continue to doubt, till more evidence should appear to justify
so strong a faith. This speech did not pass unheeded of the
Eternal ear, and as it was according to his plan of their trial,
namely, to give sufficient evidence of his claims, he soon, by
acclamation, caused it to be announced over all the plains
of heaven, whither in this debate they were spread ; that the
sovereign will was about to give such farther evidence of the
righteousness of his claim of being God over all, as should be
sufficient to satisfy the most wary among all the hosts of heav
en, on the great subject which had thus divided them in their
opinions, but riot as yet in their affections. This said, they ceas
ed from war, a war in which the powers of heaven had put forth
their utmost in debate, more than human genius can devise ; to
learn what more might now ensue, in confirmation or in de
duction from the claims of either party, of holding the truth.
This done, there suddenly appeared in the all surrounding
darkness, that lay beyond the light of heaven, which was shut
in on every side, like a diamond in a dungeon, a rim of light
passing wholly around heaven's circumference, at a vast dis-

ANGELS OF THE SCRIPTURES. 163
tance, appearing to the angels much" as the milky way does
now to mortals. (See the plate.) This phenomenon threw
all the angelic hosts into astonishment, both those who doubt
ed and those who doubted not, as this appearance was entirely
beyond their knowledge.
This strange and new appearance had occupied their atten
tion and wonder but a short space, when millions of the bright
beings of heaven, sprang on light yet rapid wings, in every
direction from this great nucleus of creation, toward, the rim
of light which so suddenly had thrown its blush over so im
mense a tract of ancient space, the home and empire of
uncreated night. This sparkling, though when first discov
ered, appeared as nearly amalgamated, they found on near
approach to be derived from a countless number of suns, of
various magnitudes, situated at various and vast distances
from each other ; around which there were moving many
brilliant stars, in immense orbits, with speed inconceivable,
circles within circles, as about a centre, held and balanced in
their courses- by two mysterious principles, since called
attraction and repulsion. These, on a still nearer approach,
they found were worlds, clothed with all manner of verdure,
pleasant to the sight; adorned with oceans, rivers, springs
and fountains of water, surrounded by atmospheres, tempered
with aqueous particles, mingled with light and the winds of
heaven, in which there flew all manner of fowls, whose songs
and feathery millions filled with life and animation the track
less fields of ether surrounding them. There oceans, lakes,
rivers, and fountains of water, with all springs, were full of
all manner of life, in the form of animals, both great and small j
while there also appeared on the dry land, various beasts,
huge and diminutive ; but more extraordinary far; than all the
rest, there was seen walking erect, with majesty of mein, on
every globe, tvjp, as monarchs of all the rest, creatures of
upright form, with faces of human mould, beaming with, the
graces of high intellectual character, having a striking like
ness and image of him who claimed to be the; great Creator
in heaven ; these were the Adams and Eves of every globe
of the universe, then created, which was long before the exis
tence of the system on which we live.
But passing on from these, downwards to the centres of
systems, which were all suns, giving light to the various fam*
ilies of the worjds of the Universe : these they also found
to be globes of earth, or of opake matter, of huge dimensipag,
exceeding by millions, in bulk, the size of any one individual
globe; whose orbs swept the great circles of their Zodiacs,
embellished in all respects as the others ; with seas, rivers,
and fountains of waters ; with animals, fowls and fishes ; and

164 HI3T0RY. OF THE FALLEN
man, with his consort, crowning the whole with intellectual
heads. The immensity of light — the suns, which as so many
oceans of fire, flaming out to all worlds — they found to be
nothing more than their own luminous atmosphere ; so consti
tuted by the Creator, as to give off perpetual corruscations ;
not only for the purpose of enlightening other worlds, but
their own surfaces beneath, by the refraclion of their own
rays. This arrangement however, was found, of no manner
of inconvenience to their inhabitants, of either man or ani
mals, as there went up at certain hours of time, a dense and
humid mist, which extending over their whole surface, sha
ded with a grateful twilight those regions beneath ; so that
there, as in other globes, was an interchange of day and night,
taking place in perpetual succession. The planets — as they
are called — or worlds of earth — the families of the suns —
they found to. shine by borrowed light, received in their at
mospheres, and on the face of the waterj and the polar snows ;
and thus as they turned on their axles,, maintained through
all their numbers, as they fled through space, and revolving
by systems, not only round their suns, their respective cen
tres, but suns and all round heaven, the home and origin of
jntelleet, and doubtless, the grand centre of all revolving mat
ter, as well as of all happiness.
Such, the scouting angels found the rim of light to be,
when swift as thought, they returned to heaven ; and as most
natural, it was supposed that those who had doubted would
now be satisfied, that the stranger was indeed their God and
Maker, and would hasten to offer him love and worship. But
not so, as now, their leader saw him ascending in the very
midst of heaven, a mountain of light, which till then, none had
seen, which was vast and high, pure as crystal, whereon was
set a throne of exceeding majesty, with steps of beryl, befrin
ged with light ; while on either hand there ministered ten
thousand times ten thousand spirits of heaven, while he sat
down on his throne — $he seat of the ancient-of days — who all
the while had been in their midst, but invisible, yet knowing
all their thoughts and ways. He smiled upon the militant
hosts, and all heaven leapt for joy in return ; each Iiill and
dale, with savannas broad, and every silver flood, with all
flowers and blooming groves sent forth sounds — voices new
and sweet, to celebrate the glories of the king of heaven.
Now, was the time but short, for those who had differed with
Michael, to have renounced their error of judgment, not their
srn, for heaven is just, and gives to all, both angels and men,
a time of retrieving power, according as their light and circum
stances may be. Now was the time when this mighty angel,
who had led on the powers, hierarchs, and orders beneath

ANGELS OF THE' SCRIPTURES. 165
him in this great debate; when they, with joy, with all his
hosts, shouldhave freely admitted as the others had done, the
glorious Being on the throne to be the Creator, all blessed
forever more ; as the amount of evidence which Lucifer had
required, had now been given. But instead of this, he with
all his company, that moment, seconded their error of opinion
by their wills; when there arose in their minds, a deathless
hatred against the eternal king— as they thought themselves
impaired or injured. All now was lost ;. as the immaculate
image of the great' Creator had forsaken their moral being —
which was" their innocence ; and as no mediator could be ad
mitted, they having sinned wilfully, and in so high a grade of
being and privilege, they were lost to all recovery, and that
without end.
But we do not believe,, as before remarked on this subject,
that an inkling of penalty and suffering, or retrenchment of
glory, and, dignity of being, bad crossed their ririnds ; as penal
law, to restrain beings so high, and so near the thrcae of
heaven, would have been unfit and absurd ; as affection free
ly bestowed, on the ground of sufficient evidence, that he
who claimed at their hand, this proof of fealty, was all he
could consistently receive or admit.
Here the first sin was' perpetrated : here its foundation and
origin is discovered : here damnation was born : here the in
cipient principle, pioneer, and forerunner of all moral derilec-
tion sprang up:. here one of the only two of the highest of
angehc orders, was in an instant changed from a state of inno
cence, and great glory, to a devil — foul and hideous, full of
all evil — a ioathsome spirit, in the sight of all heaven, and of
his own associates, who were also fallen — who in their fall
took natures exactly opposite in all respects, to their former
condition ; as was hut natural they should do.
This is the precise point, or period — however far back it
may have been in past eternity — when that horrible eclipse
of siii was first seen rising over the moral disc of heaven, far
in the sides of the north ; where Lucifer, or the light-bringer
had by the Divine appointment, his realm of happiness; with
all those. angels classed beneath his supervision.
That was the time and place, when and where that eleva
ted being by his own will changed himself from a holy, happy
being, to one equally unholy- and unhappy ; and will thus
remain, till wickedness can work its own cure, and annihilate
its own cause ; unless it can be shown from the Scripture
that a ransom has been found which can satisfy the severity
of justice, as a principle; as in the case of man.
Of the mediator of the human race, Jesus Christ, it is said
that he took hot upon him the nature of angels, either good

168 HISTORY OF THE FALLEN
or bad, but the nature of man, his fallen propensities excep
ted ; by which we at once discover that his mediation and
atonement has done nothing for that class of delinquents call
ed fallen angels : how, therefore, can they be finally saved,
as is believed by Restorationists ?
To enquire what the will is, in human or superhuman
minds, were doubtless, a useless task, as it is far beyond
mortal research, or any, and all the first principles of nature ;
such as gravitation, matter, life, hearing, seeing, smelling,
tasting, and feeling. What these are in their essences, can be
known only to Him who created them ; — so with the will; it
is an indefinable principle, yet a property of all intellectual
being, and is the principle by which all free agents are, enabled.
to be virtuous, or otherwise; and on which account, respon
sibility to Him who made us all, is ascertained. To say
therefore, that the will caused him to sin, is saying just noth
ing at all; as this very will is- the sinner itself; — as the will
sins, in willing contrary to knowledge, and understanding,
that which is not right, or in order with the moral harmony of
God's Universe. If we suppose anv principle whatever, so
powerful as to irresistably influence the will; then will is no
longer will, and can. act only as it is acted upon ; or in other
words, does not act at all. In this way, it were not a hard
matter, to trace the cause of sin up to God ; inasmuch as it
was he who put the angels on trial — gave them this power of
will, with all their other powers : as knowledge, understand
ing and ability of enjoyment : and if we conceive of him as ex
erting an irresistable and controlling influence over this will,
then that which is supposed to be sin, is no sin ; as on such
an hypothesis, sin was brought into being by his own procur
ing and design ; which cannot be, and which all men with
abhorence reject. But if we can admit the creation of beings
possible with God — who can be endowed with this principle^.
independent in its operations, having power to will even mor
al evil, and disobedience to God ; we then ascertain, that with
that same will, he could, and should have submitted to the
force of evidence, as did the other angels ; but he would not.
Now if we continue to enquire : — why would not that spirit
yield to the force of evidence, as the others did? — we can
only reply, that he would not — as any deviation from this
position, furnishes a cause, and at once would be both his,
and all the fallen spirits of hell's apology for sin, as well also
as of all the sinners of the globe ; an apology which the equi
ty of heayen, and heaven's Eternal King, could not disregard
or turn aside.
But as already remarked, it cannot be admitted that Satan,
with all who fell with him, had entertained the least glimpse

ANGELS OT THE SCRIPTURES. 167
of the penal consequences which would follow on their act of
sin and rebellion : for it is altogether consistent to suppose,
that such a consequence should have been concealed from
their knowledge, as the high state in which they were created,
could not admit of revealed penalties, as their acts must not
be influenced by any coercion, or allusions to coercion, pun
ishment or reward ; love, and love alone, must have been
their only inducement to obedience. Their state of trial, in
distinction from that of Adam's, could not admit of either pro
mise or threat, as_all their acts must arise out of their will,
carried into operation by their free agency, which two powers
are never separated. This is doubtless the reason why no
redemption is possible in their case, as in the Case of man ;
as the sin of Satan and his angels was of a more aggravated
nature than that of the woman's, not being in any way misled
or deceived ; or as Adam, who for the sake of his wife, en
tered into her condemnation, not being willing to be separated
from her in her distress, yet by no means desiring to disobey
God. But at "the moment when the lost-angels had made
their last resolve not to accept of a Creator then on the
throne; there shot through their natures, .. as the flash of a
thunderbolt, all the constituent passions and powers which
constitute the nature of devils ; hatred, unconquerable' hatred,
that moment began to writhe within them, against God,
and all his works. On this account, they instantly rallied
around their great leader, in motion to depart to that region
or province of heaven,, which they considered their own; as
the presence of God, and the angels who had not fallen, was
now insufferably, disagreeable ; where they would build for
themselves habitations of splendor and happiness, in a state
of independence, with their chief, as sovereign king and lord ;
but were prevented, by being driven out of heaven, toward
hell, their future, and final home. Thus we think we have
shown how Lucifer became Satan, or the devil, and how the
angels who kept not their first estate, departed from it, and why
they were cast down to hell, or thitherward, where they will
be finally sent at the day of judgment.

Respecting Lucifer, Son of the Morning, who and what he
was, as mentioned by Isaiah the Prophet.
Of some such occurrence as the fall, of the angels, having
taken place in the world of spirits, there seems to be an allu
sion in the book of Isaiah, chap, xiv., as follows ; " 0 Lucifer,

168 HISTORY OF THE FALLEN
son of the morning, how art thou cut down to the ground, who
did weaken the nations ; for thou hast said in thy heart, I will
ascend into heaven, I will exalt my throne above the stars of
God ; I will sit also upori the mount of the congregation in the
sides of the north, I will ascend above the heights of the clouds,
I will be like the Most High." Although there can be no doubt
but this was spoken literally of Nebuchadnezzar, one of the kings
of ancient Chaldea, who flourished about six hundred years B. C.,
in whose time the Chaldean empire had became very large and
powerful, comprehending Chaldea, Assyria, Arabia, Syria and
Palestine, reaching even to India. It is probable this monarch,
• in the greatness of his pride and kingly ambition, had desired in
his heart, and probably expressed to his confidants, his intention
of bringing all the nations of Africa and Asia, to pay homage to
his crown, and to be subject to his rule, for the glory of great
Babylon, the most splendid and the most populous, as well as the
largest walled city of the globe, either before or since that time,
being fifteen miles square, and sixty in circumference.
But notwithstanding the insatiate desires, and the achieve
ments of this mortal, we cannot but think that Isaiah has used
s language and figures too strong and foreign to the fact ; unless
there is a reference in this description, to the desires, and plans
of Satan after his fall, as well as to Nebuchadnezzar, the mortal
type of that immortal rebel against God and all his works. Can
such language as here follows, be seriously applied to the doings
of any mere man, " I will ascend above the heights of the
clouds, I will he like the Most High ;" a thing impossible .
for a riian even to think of, if his ideas of the Most High are as
exalted as the description the Jewish Scriptures give of him.
But if we apply this language to the apostacy of that rebel angel,
who by his rebellion becamea devil; then such a description;
couched in the strong and majestic Words of inspiration, are -not
improperly descriptive ; but portrays the ambition of this Lucifer,
son of the morning, and his attempt to fight against God, and to
ascend the mount of the congregation, in heaven, and to be like
the Most High, nothing doubting but he could do it. That this
. king should be called in Scripture, Lucifer, and also son of the
morning, which is the same as morning star, or in other words
light bringer, is very singular, as his name was Nebuchadnez
zar ; the meaning of which, in the Chaldean language, was tears
and groans of judgment; very different indeed, both in sound
and meaning, from that of Lucifer, or light bringer. But if we
understand this description, as given by Isaiah, literally of the
man Nebuchadnezzar, and spiritually of Satan, or Lucifer, and
of his fall from his first estate in heaven, then we perceive a pro
priety in his being called Lucifer, Son of the Mornings Light
Bringer, &c. For if he was one of the two highest angels which
God had made, it might well be said of him, that he was a light

ANGELS OP THE SCRIPTURES. 169
bringer, on account of his immense intellectual abilities; in
which he was an expression of the divine mind, and a manifes
tation of his power to produce beings of'this description, having the
light ef godlike intellect, and in this respect was a light bringer.
Of such a being, itmight well be said : O Lucifer, light bringer,
how art thou fallen from heaven, son of the morning, or of the
first creation ; for thou hast said, I will ascend into heaven, I
will exalt my throne above the stars of God, (the angels,) I will
sit upon the mount of the congregation (of angels) in the sides of
the north, I will ascend above the heights of the clouds, (even
heaven's glory,) I will be like the Most High, (if not above him ;)
which disposition he still retains, as is said of him in the New
Testament, "the devil sinnethfrom the beginning."
As before expressed, we have no doubt that his sin was com
menced at the very moment when he conceived resistance to the
claims of God to the love and obedience of the spirits which he
had made, and was the act of his own free will. On having
found his views were wrong, and that his judgment was not
iafallible, he conceived on the instant, hatred to his great oppo
nent, the Creator, with meditated revenge, the natural, offspring
of hatred ; which disposition, in the twinkling of an eye, forever
confirmed him, with all those who had sanctioned his ways, in
a state of deathless opposition to all good. And such was their
condition, so high, and so encompassed with light, which they
at that fatal moment dared to despise, that retraction and repent
ance became impossible ; and never from that moment have they
felt repentant emotions, nor ever will to all eternity. " So deep
and so remedyless is their fall, that still they feel a horrid satis-
faction;in the enmity of their natures, against the Divine Being
and all his works. But could these fallen angels have exercised
a moment before their first sin, any other feeling than that of
hatred and rebellion, on finding themselves mistaken in their
: opinions? most certainly they could, as their natures were, the
moment previous, unbiassed to sin, and might therefore, both on
' that account and the account of their free agency, have rejoiced
to find their error corrected ; but instead of doing this, they willed
at that moment an eternal, opposition to God, when unbounded
rage took possession of their natures, which from that time has
never subsided nor ever can. At that instant, the divine support,
which had brought them into being, and from whom their orig
inal innocence an J holiness was derived, became forfeit, beyond
the power of consistent redemption. If it be admitted for a
moment, that they could not have exercised other feelings and
dispositions than they did, then in that same moment we admit
that they could not help their fall ; if so, then they were not to
blame, and of course are not fallen, have not sinned, as it is not
for the things we cannot, hut for the things we can dp, yet do
II

170 HISTORY OF THE FALLEN
not, that the Supreme Being calls his creatures to an account.
The angels were as free to fall, as to stand, being in no way
necessiated or misled, as there was no darkness or doubt at the
time, on the subject of law by which they were tried, as the
evidence of the fact, which they had disputed, was then abun
dant, even to their own understandings. It was, therefore, their
own act, abstractedly so, or it was not theirs at all. But at that
instant, every good quality forsook them, of necessity ; as much
so as a golden vessel filled with the pure waters of a pure foun
tain, is changed, every particle and atom thereof; if but a grain
of coloring substance, or of poison, be cast therein, it is destroyed
of its first purity. So with those pure spirits ; lbve became
hatred, humility became pride, good will became malice, eternal
life became eternal death, joy and happiness became anguish and
misery, free agency and free will became fate ; so that they are
necessitated to remaifi, unwilling to will anything but enmity to
God. Anticipation of a perpetuity of happiness, became a fear
ful looking for, of fiery indignation and judgment to come, to be
poured out upon them. Confidence in their own uprightness
became dastardly fear ; and knowledge, with eveiy high ability
of their intellectual natures, was prostituted and perverted to the
ways and wiles of devils, taking in all things, the exact opposite
of order, peace, and happiness.
There is a line of demarkation, which pervades all first prin
ciples, whether of morals, politics, or physics, beyond-which, if a
man proceed he cannot return. If in physics, a man place him
self, by design or accident, within the suck of the falls of Niagara,
who can redeem him. If in politics, a man forfeit all the rights
of human society, he is cast forth as an outiaw or a victim ; who
can redeem him? Why not, therefore, much more sp in morals,
as the higher we ascend, the more and the greater the responsi
bility ? The line of demarkation once passed over here, as in the
other cases, cannot be retraced ; beyond which, even mercy
itself cannot go, except at the expense of justice. How then was
Adam and Eve redeemed, it may be inquired, who had passed,
as supposed, the line of demarkation? but this we do not admit,
was the final line of demarkation with them ; as we see mercy
was extended to them, in the promised seed, as in the atonement ;
which was not contrary to, nor inconsistent with divine justice,
or it could never have taken place. Yet in man's case there is
such a line of demarkation, and it is arrived at and passed, when
a redeemed human being has despised or neglected his last and
only hope, the opportunity of grace in this life. As it is said in
Heb. ii. 2, 3^ "For if the word spoken by angels (in the giv
ing of the law) was steadfast, and every transgression and diso
bedience received a just recompense of reward, how shall we
escape, if we neglect so great salvation." The account which
is given of the fall of the angels in the New Testament, is that

ANGELS OF THE SCRIPTURES. 171
"they kept not their first estate;" which, if true, proves that
they left it, which also proves that with or,by the same power they
left it, they could have also kept it till this time, and forever.

What became of the Angels after their Fall ; is there a
Hell or not in another World 7 and is there yet to be a Day
of particular and general Judgment? with further Proofs
of the existence of a Devil.
Thus far we have pursued the above subject, and think we
have shown how a part of the first angels became evil spirits, or
devils, and on what principle sin had its beginning ; by which
procedure we have cleared the Divine Being from the charge of
being the cause of sin ; and more thari this, that he could not
even have prevented it, unless he would have destroyed free
agency and free will out of their natures ; which had he done,
would have been inconsistent. Our next inquiry, therefore, will
be to ascertain what became of those fallen angels after their
apostacy and loss of heaven. Concerning this, it is said 2d Peter,
ii. 4, that " God spared not the angels that sinned, but cast them
down to hell, and delivered them into chains of darkness, to be
reserved unto judgment," or to the judgment of the great day.
Now were we to beheve on this subject as do Universalists,
namely, that there never were any such angels or beings, who
fell from a first condition of happiness ; who God would not
spare, but cast down to hell, we should save ourselves the trou
ble of this enquiry ; as there could be no hell to cast them into ;
for if such angels do not exist, a hell for them cannot be found
of course. But the passage states that those angels were not
only cast down to hell, but that they are under chains of dark
ness, reserved to the judgment of the great day. See St. Jude, vi.
"And the angels which kept not their first estate, but left their
own habitations, he hath reserved in everlasting chains, under
darkness, unto the judgment of the great day." The "orthodox
sects believe that Satan, who tempted Eve in the garden, and
Christ in the wilderness, was the same evil being whom Christ
calls the prince of this world — see John, xiv. 30 — who came to
him, and found nothing in him, just before his death on the cross.
But Balfour believes, that this prince was the civil and ecclesi
astical powers, consisting of the Romans as the civil power,' and
of the Jewish doctors of their law, as the ecclesiastical power.
But we would ask, in the name of logic, how two powers, so
opposite in nature, object, aim, and origin, as were the imperious ,
heathen Romans, the conquerors of the Jews, and the ministers

172 * HISTORY OF THE FALLEN
of the Jewish religion, which was of God, can be considered as
consolidated, so as to be spoken of as one prince, and as coming
to Christ, and finding nothing in him to suit his purpose. The
Romans, in the crucifiction of Christ, acted somewhat passively,
as they did it in compliance with the wishes of the wicked Jews,
and the mob which had come together on that occasion, and not
of their own wish and prosecution ; therefore, the whole affair
is to be resolved into the act of the Sanhedrim, or court of Jewish
Elders. If so, how are the Jews to be reckoned as the prince of
this world ; even allowing Judea to have been solely meant by
the word world, seeing they were not then the ruling power, as
even the privilege to keep up their religion, was by the clemency
of the Roman Emperor, and could not therefore have any claim
to the word prince. But if it be insisted, that this prince who
came to our Lord, and found nothing in him, was the Roman
authorities, urged on by the Jews, how is it said of him as in
John, xii. 31, " Now is the judgment of this world, now is the
prince of this world cast out ;" as the Romans were not cast out
of their dominion of Judea, nor of their other provinces, till many
ages thereafter ; which should have been done at that very tune,
rifthat prince was the Roman power. That the Jews were cast
out some forty years after that time, by these very Romans, has
nothing to do with the case ; because it cannot be shown that
the terms prince of this world, is applicable to their then situa
tion, having been for more than thirty years from that very time
back, despoiled of their civil power by the Romans, and had been
and then were, governed by the emperor's substitutes, the He.rods.
It follows, therefore, that this prince, who came to Christ, and
found nothing in him which was corrupt, was the devil, that
fallen angel : who with his associate angels, were then bound
under chains of moral darkness, and reserved unto the judgment
of the great day, as said by St. Jude, when they are to be cast
into hell, which it is said was prepared for the devil and his
angels. But if it be said that this devil and his angels were the
evil principle of sin, and the superstition of the ancient heathen ;
how is-it that they have been cast out, and what is the hell into
which they have been cast? seeing that even to this day, those
nations remain the same, and have so remained, with the excep
tion of here and there a Christian society, which appeared for a
little time and then vanished away. If it be said that the whole
Roman empire, in the days of Constantine, became Christianized,
and that thus those angels of evil were cast down, or out of their
places of power ; yet we do not allow that true religion gained
anything in the world by that occurrence, as from that founda
tion, and from that period, the Roman Catholic heresy sprang
up, which has tormented the human race ever since.
But if it be insisted that this was the fall of the angels, we ask
what then was the hell into which they were cast, and what

..ix-ujaXiS v/r Ltit: SCRIPTURES.

173

werelhe chains of darkness under which they were confined, and
what is the judgment of the great day to which they were refert
ed? Surely, it will not be said that the Romans being compelled -o
favor Christianity, and her doctrines being taught at first pure in
the ancient temples of their gods, was the hell into which they
were cast; nor was this circumstance, those chains of darkness,
nor the judgment of the great day, for which they had been so
long reserved — as spoken of by St Peter and St. Jude. This
national conversion, though it is likely but_few in heart, and in
truth, were individually converted, must have been the hell spo
ken of) by those writers in the New Testament ;- as there is no
other way of interpretation, but that of the orthodox sects,
remaining, for our belief.
If the fact, stated in that saying of our Lord, namely — John
xii. 31 — "Now is the judgment of this world; now shall the
prince of this world be cast out," is believed to have meant the
devil, that fallen angel, then the matter stands thus by way of
interpretation: — Christ was about to permit the sacrifice of his
own soul and body, for the sin of the world ; and by that means
to fulfil all promises, all covenants, and prophecies, respecting
himself, and to open a way by which the ruined souls of the hu
man race might be restored, and fitted for the enjoyment of God ;
and thus counteract the machinations of the devil, by laying the
foundation of that train of things which is to result in the casting
out of the prince of this world--the devil — "and total destruction
of his power in the earth. With this view, it might well be said,
that "now is the judgment of this world; now shall the prince
of this world be cast out."
But as to the idea of a hell, Universalists have found out that
there is no other hell than the grave, temporal sorrows, and the
guilty or troubled consciences of bad men, in this life ; yet much
is said in the Scriptures of such a place, and that the wicked shall
go thither ; which if it were in the conscience only, the distance
were but short ; and as all the world being guilty before God, are
even now, and ever have been in hell, and hell in them : on
which account there is no distance at all, as every man has it
ever with him ; as all are wicked according to those people's
views, and always will be in this life, and were even made in
hell at first, as Adam and Eve had their lusts, and lust is sin, and
sin is guilt, and guilt is in the conscience, and a guilty conscience
is a Universalist's hell ; Adam and Eve, of course, were made in
it, and all their children were born in it, out of which they never
can get, only by dying and descending to the grave. Sin, there
fore, is all the Saviour there is ; for if siwhad. not come into the
world, men would not die, as death of all kinds came by sin •
and if men had not died, and were not still to die, they never
could get out of this hell, as they never could die, — so glory to
sin, and death for salvation, from the lusts of Adam and Eve,

174 HISTORY OF THE FALLEN
before they fell ; a most wonderful philosophy this, a cause des
troyed by its own effect.
No man will contend that those sinning angels, whatever they
were, were cast down, or into the grave, as that is but the com
mon receptacle of all the human race, both the good, as well as
the bad, and therefore, can never be thought of as a place of pun
ishment, or a hell for the wicked ; neither is it very philosophical
to contend that they were cast down to a guilty conscience, as
they must have had this within them, before they started. But
St. Peter is very explicit in stating that those angels who sinned,
were cast down to hell, and are reserved unto the judgment ; and
St. Jude says, unto the judgment of the great day, — which we
have shown, could not have been the subversion of the. Roman
heathen powers to Christianity : a guilty conscience : the grave :
nor yet the destruction of the Jews by the Romans: — there
remains, therefore, but one other idea of solution, — and this is,
uiere is a hell in eternity, prepared for fallen angels, and finally
wicked and impenitent men.
But before we proceed further in this subject, we deem it prop
er to clear up a seeming difficulty, with respect to the place to
which those fallen angels were sent, by the power that expelled
them from heaven.
This difficulty is found in Revelations xii. 7, 8, 9 — as follows :
" Aid there was war in heaven : Michael and his angels fought
against the dragon : and the dragon fought and his angels, and
prevailed not, neither was their place found any more in heaven.
And the great dragon was cast out — that old serpent, called the
devil — and Satan, which deceiveth the whole world : He was
cast out into the earth ; and his angels were cast out with him.''
This statement is exceedingly clear, respecting the existence
of such a being as the devil, and his angels, and of their being
expelled from a happy condition called heaven ; yet it does not
state that they were cast down to hell ; as does St. Peter, St. Jude,
and St. Matthew, but " into the earth." Is the earth hell therefore?
No, and we explain it as follows : At the time when the angels
first sinned, God cast them off, by withholding his favor, which
shut them out from all happiness ; and in addition to this, it
appears, as we shall show, in the course of our remarks, that he
created somewhere in boundless space, a place, or location of fire]
and called it hell ; designed for the final state, and place of pun
ishment for those angels, and all who assimilate themselves to
their characters ; but as yet, are not confined there, having the
liberty— ^br reasons known to God — to dwell on and in the earth,
and in the air, — though to mortals invisible, and doubtless in
other worlds also.
But how is it that it is said, .they were cast down to hell, if
they are found in the earth ? Surely this globe is not that hell
spoken of, as it is not a world of fire : it is because they were

ttuuwjiauuu war -jnaus BCKIPTURES. 175
cast thitherward ; having fitted themselves for such a place ;
and because, in the determination of God, they were decreed to
that end and place, not from all eternity, hut at the time of their
sin, and are now actually descending to that doom, inasmuch as
the fixed time draws nigher and nigher when' it shall be done.
It was not, therefore, improper for the apostles, in speaking of
this thing, to speak of it as already done, as it was made certain,
without condition or contingency, by a judicial decree, which
cannot be revoked, and is to be accomplished at the time of the
final judgment and end of the world, or end of this mundane
system. But ere they arrive at that period, have been, and are
now permitted to wander among the worlds, which God has
made, and for aught we know to the contrary, for the trial
of the inhabitants of those worlds, as we find is the fact on this ;
so that both ideas are true, as he, with his angels, are not only
cast down to hell by decree, but into the earth also, while de
scending thitherward, in the progression of time and events. In
agreement with this, the Revelator says, chap- xii. 12, " Wo to
the inhabitants of the earth, for the devil has come doxon unto
you, having great wrath, because he knoweth that he hath but a
short time," before he, with his angels, will be cast into the hell
which is prepared for them. But on the supposition that this
devil, of whom St. John here speaks, was the lusts and evil pas
sions of the human soul, as developed since the fall, how could
he say, that the passions of man know anything ? See above,
because he knoweth that he hath a short time, &e. And how,
or by what rule, can the passions of men be spoken of in the
singular number, and how can they be contemplated as a being,
and brought to notice by the personal pronoun he, as they are
in this passage, if Universalists are correct ?
That there is. such a hell, located somewhere in infinite space
of vast extent, is evident from Matth. xxv. 41. " Then shall He
say, (at the time when all nations shall be gathered before him)
also unto them on the left hand, depart from me, ye cursed, into
everlasting fire, prepared (or created) for the devil and his an
gels." Now anything which is prepared, is so done by some
means, or being ; and as no means or being is able to prepare, or
create, a place of fire, as a habitation for devils, but God, we find
that He is its creator, if it exists" at all ; and if it exists, it has a
location, because all things created are located, or in other words
are somewhere, which is location. That this hell is of vast ex
tent, we learn from the circumstance of that which is to trans
pire at the end of the world, or general conflagration ; which is,
that this earth, on which we now dwell, is to be cast into it, by
the power of the Almighty arm ; on which account, we get a
glimpse of its immensity ; where doubtless all other worlds,
whose inhabitants have or may yet apostatize, as this has done,

176 HISTORY OF THE FALLEN
are to be cast, out of the-universe, into this dreadful hell, all along
the course^ of eternal ages.
But where is the proof that such is to be the end of this earth?
See Rev. xx. 13, 14. "And the sea gave up the dead, (those
drowned therein) which were in it ; and death and hell delivered
up the dead which were in them ; and they were judged, every
man according to their works. And death and hell were toe
to be) cast into the lake of fire : this is the second death." But
how does this prove it ? It proves it as follows : Death is here put
for the grave, or the earth, as the earth is but one immense
grave, where sleep all the dead bodies of the human race, and
must sleep till the sounding of the last trump, at the day of
judgment, which shall raise them up again, when death or the
.grave shall give up the dead which are in it. Respecting this,
ifis the opinion of Adam Clarke, as found in his Commentary,
on this subject, that death is here personified, and represented
as a keeper of dead human bodies, and means no more nor less
than the grave or earth, as properly belonging to the empire, of
death, but at that period it is to give. up its prisoners. But hell,
which is here connected with death, is also to give up its dead ;
what does this mean ? The same author says hell or hades, the
place of separate (wicked) spirits. Death or the grave has the
bodies of all human beings, both the good and the bad, while
hades has the spirits of the wicked only. Hades is therefore to
give up its dead, or damned spirits, to the scrutinies of the judg
ment, while death, or the grave, or the earth, is to release the
bodies of both the good and the bad, when the souls of those who
are in paradise will come to their respective bodies again, and
the souls of those in hades, or the place of the wicked separate
spirits, will also be again united to their former bodies.
But where is this hades, the present place of separate wicked
human spirits ? We answer, that it is our full and only belief,
that it is in the bowels of this same earth, on which we live, or
the revelator could not have spoken of both the grave and hades
as being united in the possession of the souls and bodies of the
same beings. If so, then we gain the point, that the earth is to
be cast into that ocean of fire, which was originally made for
the fallen angels. Now except this is the meaning of the reve
lator, namely, that " death and hell" as in this earth, are to be
cast into the lake, or world of fire, we know hot what the mean
ing is ; as the language is too strong and glaring to have any
application, by way of figure, to the affairs of men in this fife.
This idea, that of the grave or death, and hades being united
in this earth, in containing both the souls and bodies of the
wicked, is certainly not unphilbsophic, as we can conceive of no
sufficient reason why the earth should not hold them both, till
the time of judgment. What could be gained by separating
them, and by causing the spirit to be transported millions of

 .~~.o wjc jntus SCRIPTURES. 177
miles, to some other place in, the great ocean of space ; and then at
the time of the judgment, to be remanded from thence to the earth
again ; while their bodies should remain here, in their graves,
the house and habitation of death 1 Nothing that we can see,
either in consistency or convenience, ^hy not both remain
where they both weie created, redeemed, and lived, till both
shall again be united in the resurrection, to be reckoned with by
the Creator, for their delinquencies during this life ?
This opinion is more than intimated by Daniel, chap. xii. 2.
uAnd many of them (or they) thai sleep in the dust (graves) of
the earth, shall awake, some to everlasting hfe, and some to
shame, and everlasting contempt." Now as the body is not
capable of the sensations of shame, it follows that the spirit or
mind is the being which is to feel, and be subject to this distress
ing eriiotion ; and as the body cannot awake alone to this feel
ing, it follows that it shall be the mind ; which, on entering the
gathered particles of its ancient body, that body shall awake ; but
the mind within is that being who shall feel this shame and con
tempt, and would seem to favor the idea, that the spirit had' been
confined here, as well as the body, tdl the sounding of the last
U-ump, or day of judgment.
The idea of awakening is wholly applicable to the body, as
the spirit or mind will never sleep in the dust, or anywhere else ;
on which account, it is said by that verse that many of them
that sleep, meaning all the dead, shall awake ; many, or some,
of both characters, to their respective destinies, determined by
their former characters, which is to be life everlasting, and shame
everlasting. We believe, therefore, that wicked human spirits,
are immediately after death, driven down into the bowels of
the earth, or hades, and kept under chains of darkness, till the
end of the world; while the souls of the righteous immediately
go away into paradise ; which for aught we know is situated
beyond the atmosphere of this globe, in the circumambient re
gions of space ; where they rest from their labors, till the day of
judgment, to descend again to be united with their old compan
ion, their respective bodies. Perhaps this plaee, paradise, is
what is meant by the remark of the Saviour, when on the cross ;
who said to the penitent thief, « this day shalt thou be with me
in paradise." But paradise is not the ultimate heaven and
home of happy human spirits ; yet this opposes no difficulty to
the fulfilment of the promise to the disciples, which was, "where
I am, there shall my disciples be also," as this shall be fulfilled
at the time of the day of judgment. In this paradise it was, that
Christ when he would, remained during the forty days which
elapsed from the time of his resurrection and his ascension to hea
ven, from mount Olivet, as he told Mary (John, xx. 17) that he had
not- yet ascended to his father ; which proves beyond all doubt or
contradiction, that the paradise in which the Saviour on the cross

178 HISTORY OF THE FALLEN
promised to the dying and pardoned thief, that he should be with
him there that very day, because he told Mary, which was the
third day after his death, that he had not yet ascended to her Fa
ther and his Father, to his God and to her Ged, which place is
the great and final heaven of the saints. In this paradise it was
where the souls of Lazarus, of the widow's son, and of Jarius's
daughter, were at rest, which Christ remanded when he raised
those persons from the dead. It was from thence the soul of the
lad, which Elijah the prophet prayed might come again into his
body, was remanded ; and from whence came the souls of all
those saints which arose from their graves at the time of the re
surrection of our Lord, and appeared to many in the holy city ;
and in our opinion, for the reason above given, is where all the
souls of all the righteous, from Abel the son of Adam to this pre
sent time, and from hence till the death of the last saint, do rest
till Christ shall come from heaven, his ancient seat of empire, to
judge the world, when the whole company of paradise, with their
raised and spiritualised bodies, shall go away with him to eternal
glory, in the first and primeval heaven of the angels, from whence
they who sinned were cast out.
That there is such a place as hell, see Rev. xix. 20. " And
the beast was taken, and with him the false prophet, that
wrought miracles before him, with which he deceived them
that received the mark of the beast, and them that worshipped
his image. These both were cast alive (after the resurrection)
into a lake of fire burning with brimstone."
To such a place as a lake of fire, the Revelator has several al
lusions. See chap. xx. 10. "And the devil that deceived them
was [is to be] cast into a lake of fire and brimstone, where the
beast and the false prophet shall be tormented day and night,
forever and ever." The words here, ever and ever, are repeated
merely for harmony's sake ; as on and onward, can never fur
nish an argument — as Balfour supposes of limitation, merely
because the words are repeated — and add nothing to their mean
ing. The often-repeated forever and ever, in both the Hebrew
and Greek, is agreeable with the idioms of both languages, and
was always used to give force and intenseness, by the best wri
ters of the ages, when those languages were in use. No good
scholar can dispute this.
The quibble therefore, of Universalists on these words, forever
and ever, is but a quibble ; because they are found applied to .
lesser subjects than eternal ones. The terms day and night,
likewise, are seized upon by Universalists, to show that all this
torment and pain, is suffered in this life, because it is here that
day and night exists, but not in eternity : and though they may
not, yet may nevertheless be used in reference to eternal suffer
ings ; inasmuch as day and night comprehends all time here ;
and that while day and night succeed among the globes of God

 -~~ ovnIPTURES. 181
for the accommodation of their inhabitants, while eternity en
dures ; so shall the beast and the false prophet, and they that
have his mark in their hand, or forehead, be tormented in this
lake of fire. See again the same chapter, (xx.) verse 15. "And
whosoever was not found written in the book of life [salvation
in eternity] was cast into the lake of fire." Also, chap. xxi. 8.
" But the fearful, and the unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters, and
all liars, shall have their part in the lake of fire which burneth
with brimstone : which is the second death.
Now if this language does not in fact, describe literally, the
existence of a hell in. eternity, we have no conception of its mean
ing, whatever ; as there is no condition in this life, which is not
more or less mingled with circumstances of comfort, while life
lasts, and especially with such as walk about at liberty, though
ever so wicked. But the Revelator speaks of a punishment which
has in it no relief, no circumstances of amelioration, no hope, no
eomfort, but one unmingled state of suffering and pain. See
chap. xiv. 10. " The same [such as worship the beast and his
image] shall drink of the wine of the wrath of God, which is
poured out without mixture, into the cup of his indignation ;
and he [or they] shall be tormented with fire and brimstone, in
the presence of the holy angels, and in the presence of the Lamb."
Can such a condition be realized in this life ? Never ! But
when is this earth to set out on its journey of damnation ? We
answer : at the end of time — according to Scripture— -when the
bodies of both the good and the bad, shall be made to five again ;
and the spirits, or minds which once inhabited them on the earth,
shall be brought from their respective abodes, hades, and para
dise, and be united again. At that time, the good are to be divi
ded from the bad : the former are to be taken to heaven, while
the latter are to be left on the earth, — when it is to be set on fire,
and cast far off out of the family of the universe, into the hell
which was created for the purpose "before stated ; where it will
sink down in its dreary depths, and become, by the action of fire,
amalgamated with that world of horror. (See the Plate.)
The overturning of empires — the sacking of cities, towns and
countries — pestilence and death, with all the miseries to which
human temporal existence is exposed — is nothing, when com
pared with the figures — if they are but figures— which are
used in the book of Revelations, and other parts of the Bible to
describe the sorrows of the damned in another world. If those
appalling descriptions extend to nothing more than what happens
in this life — the worst of which, is the way to death, and that is
the end of it, according to Universalists — then are those descrip
tions untrue, and unbecoming the dignity of holy inspiration ; as
the mind is led thereby to apprehend that which is never to take
place, and very much needs the consoling sophisms of Univer-

182 HISTORY OF THE FALLEN
salist divinity, to allay unnecessary fears, conjured up in the
mind, by reading that book of truth— the holy Scriptures. For
this great text book of the Christian world, to say that there is a
place of unutterable torment, consisting of the sting of the worm
(despair and guilt,) that dieth not, and of a lake of fire, the smoke
of which ascendeth up forever and ever; in which the wicked,
the beast, and the false prophet, the devil arid his angels, are to
be tormented without end, — is unaccountable ; and surpasses all
the stories of. tragic romance, produced by the wildest effusions of
mad men, if it is to be understood in the way which Universalists
doctrinize on such subjects. What sorrow, or temporal afflic
tion, is that, which can be compared to dwelling in devouring
flames, or to being cast alive into a lake of fire, even for a day, or
an hour ? but when we are told that it is to be without end, how
much does this exceed all the sorrows of this life, whether of body
or of. mind ; and is it right, is it logical, that the figure should
so much exceed the reality 7
But the reality is not exceeded by the figure ; we cannot bring
ourselves to believe that these descriptions are false and fictitious,
or that effort is made in that book, the Bible, to conjure up unreal
fears. If it is Scriptural, philosophical, and agreeable, with the
government of God, that' anything called a hell in this Ufe,
should be a fact, as Universalists contend is the fact, how is it to
be shown, that under the government of the same God, there can
be no such existence in eternity. If there is no hell in eter
nity, if there are no fallen angels, no devil, nor a day of judg
ment to cpme, why does not the Scripture say so J" as these
opinions were held by the Jews at the time of our Lord and the
writers of the New Testament; who have not so much as
glanced at their non-existence, nor anywhere opposed those
errors, but everywhere shown these things to be true, and every
where warned men to secure themselves from them, by laying
hold on the hope of the gospel. But if men will not lay hold of this
hope, it makes but little difference according to Universalists, as the
poor creatures will soon pass off the stage of life to a sound sleep
of both body and soul, in the grave, (or hell,) till the time of the
resurrection, when they will awake, some from the grave of a
suicide, others from a state of moral degradation, far enough
below a brute, to all the joys of holiness at God's right hand.
Brit the idea of such a place is not entirely peculiar to the
New Testament, as we meet with allusions to it in the book of
Job, chap. xi. 8, where it is said that the wisdom-of God is i' as
high as heaven," and " deeper than hell." If the hell here
alluded to is but the grave, the comparison is but a poor one ; as
the depth of a grave contrasts but poorly with the height of hea
ven, whether it be the heaven of heavens, or the ordinary height
of the atmosphere. In 2d Samuel, xxii. 6, David says that the
sorrows of hell compassed him about. Now if the grave alone

ANGELS OF THE SCRIPTURES. 183
is meant here by David, it is very singular, as there is no pain
or sorrmo in the grave, and could not therefore be alluded to as
having sorrows of any kind, but as only a state of insensibility ;
therefore hell is a place of sorrow, and was believed in as such
by David. J3ut the sorrows which encompassed David about,
which he calls the sorrows of hell, were not, however, die sor
rows of a guilty conscience, but the persecutions of Saul, his
father-in-law, and his assassin soldiers ; as the time and occur
rences which he celebrates in that psalm, were long before his
sin in the affair of Uriah and Bathsheba, and his sorrows on that
account ; which, however, he never calls a hell. Or if we say
this hell, which is not so deep as the wisdom of God, is the guilty
consciences of the wicked; still there is a poverty in the com
parison which is utterly unworthy the divine inspiration. But
if the wisdom of God in the comparison, is allowed to reach
beyond all finite happiness, even as it is developed in heaven,
and beyond all suffering as it is developed in hell, then is there a
irjajesty, a strength, and force in the comparison; as it exhibits
the wisdom of God as reaching above and beneath all power, all
being and principle, distinct from God, and even to the mystery
of his own incommunicable being.
That great Hebrew poet, prophet and king, has, in another
place — see one of his Psalms, namely, ix. 17 — spoken as plainly
as language can speak, on this matter, by stating that "the
wickea shall be turned into hell, and all the nations that forget
God." But if the grave is the hell which is here meant, then
the same fate awaits the righteous as the wicked, for they must
all die and return into the earth. Most certainly David meant
to make more difference than this between the final end of the
good and the bad ;- yet as any one can see, there is no difference
made, if the mere grave is all. But if it be said that a guilty
conscience was the hell he meant, yet the application is rather
awkward, as a guilty conscience is already im the minds of the
wicked ; and how are they to be turned into their own minds
or consciences? But if there is such a place, then is there force,
in that word of inspiration, " the wicked shall be turned into
hell." But if they repent and five, then their characters as
wicked characters, cease to exist, on which account they cannot
be turned into hell ; as they are not wicked after haying repented,
and pardon having been bestowed, if they die in that condition.
Here then another quibble of Universalists against the orthodox
opinion about a hell, is answered. They, the Universaliste, say
that if the wicked are to be turned into hell, then all the inhabit
ants of the earth in all ages will go there, because they are all
wicked; and in this way make it out for the orthodox, that a
universal damnation must take place. But to this we reply,
that if the wicked become changed in their cjiaractqr, then
the penalty cannot touch them. Thus we get clear of the charge

184 HISTORY OF THE FALLEN
of damning the whole race ; while Universalists do not even
pretend to save one single individual of the whole family of
man from that place, but teach that all men must inevitably
descend into hell. But how do they do this ? why by making
a man's own bosom or conscience that hell, out of which he
is to come as soon as he has suffered enough. David, how
ever, says nothing about any one getting out of it, by any
means; how, therefore, came Universalists so much wiser
than David, or than any of the writers of either the Old or
the New Testament, as we do not find any. mention of a re
lease from such a condition, in all their writings.
If there is no created hell, such as we find described in the
Scriptures, how is it that Christ has said, (Matth. v. 22,) in
his sermon on the Mount, a long while before the subject of
the destruction of the Jews is agitated in the New Testament,
that for a certain sin which a man could commit, he should be
in danger of hell fire. But how is this possible, if there is
no such hell ? How can a man be in danger of that which
does not exist ? This would have been but an awkward po
sition for Him who spoke as never man spoke ; of which the
cunning Jews, would not fail to have upbraided him with.
The difficulty, however, says a Universalist, is easy enough
got along with ; as that fire to which the Saviour there
alludes, was but the fire of the valley of the son of Ilinnom,
in which, if a man called his brother a fool, he was exposed
to be burnt. But the Jews *dioV, not understand the Saviour
as speaking of that fire, because at that time it had been ex
tinguished, and out of use many hundred years. Respecting
this, we have the following from the pen of Adam Clarke ;
who says, that " from the circumstance of this valley having
once been the scene of infernal sacrifices, as practiced by the
Canaanitish pagans : the Jews in our Saviour's time, used the
word Gehenna, or Ghihinom, or place of the valley of the son
of Hinnom, — for hell, the place of the damned in eternity."
From which, the thing is clear that our Lord spoke not of the
fire of that valley — as once in use, hundreds of years before
that time — but of the fire of hell; of which the fire of that
valley was a type, as understood by the Jews. If this was
not so, the Jews could have laughed him to scorn, when he
told them in his inimitable sermon on the Mount, that for a
certain sin a man should be in danger of the fire of the valley
of the son of Hinnom, when they all knew that there was
no fire there of the kind, nor had been for many centuries.
It is true, however, that the Jewish elders, forming the great
er Sanhedrim, could condemn to death by fire, any Jew who
should call a brother a fool ; which meant in the language
as spoken by them at that time, apostacy from their religion,

ANGELS OF THE SCRIPTURES. 185
which they expressed by the word Moreh. Now if a Jew,
in malice, so charged his brother with being an apostate from
God and the law of Moses, and could not prove it, the greater
Sanhedrim, could, if they pleased, punish him with death by
fire. But though this was the case, yet as there i& no fire in
a man's conscience, even though he is guilty of sin, nor yet
in the grave, both«of which Universalists say are hells ; there
could have been no propriety in the Saviour's calling the fire,
with which such an offender might have been burned, hell
fire, but should rather have said the fire of the Sanhedrim,
as it was their officers who must kindle it, if it was kindled
at allj as the fires of Gehenna had long ceased to be in use
for the purposes practised by the ancient people of the
country, the Canaanites, such as burning their children, and
offering >by fire human sacrifices to their gods. For which
reason the Jews, in our Saviour's time, used the word Ghi-
hinom, or Gehenna, or any word by which that valley was
known, for hell, the place of the damned in another world.
Disprove this who can.
But in further proof of this opinion, we bring from the 13th"
chapter of Matthew, several statements of the Saviour to his
disciples. It appears that at a certain time he had spoken to
the multitude several parables, as that of the sower, the tares
and the wheat, and of the taking of fishes in a net,, the mean
ing of which his disciples did not at all comprehend. But af
ter their master had sent away the multitude, he took his dis
ciples into a house, and at their request explained the literal
meaning of the parables in so clear a manner, as that all pos
sible mistake is moved out of the way. But what was the
literal meaning of the parables which had but just.then been
given to the people, they were as follows. The field, he told
them is tbe world, (not Judea alone, but the whole world) the
good seed is the children of the kingdom, or in other words, the
righteous in the estimation of God ; but the tares are the
wicked, or children of the wicked one, the devil ; and also
the enemy who had sowed the tares in the field, was the de
vil, and the harvesting of that field is to be the end of the
world, and the reapers are to be the angels of God. He also
told them, that as men, in harvesting a field always gather out
the tares from the wheat, and bind them in bundles, and burn
them with fire — so it shall be in the end of this world. For
the son of man, meaning himself, will at this time send out
his angels from heaven, (not from Rome) and gather out
of his kingdom all things that offend, and them which do ini
quity, and shall cast them into a furnace of fire, which is the
hell of the Scriptures.
Our Lord says that the reapers of his field, at the end of

186

HISTORY OF THE FALLEN

the world, will fee the angels ; but Universalists say that those
angels were to be the Roman soldiers under Titus, who con
sisted of a vast assemblage of many nations, subject to the
arms of Rome, heathen, savage, half-savage and civilized—
who, as a mighty flood, poured, at the time of the siege of
that city, around Jerusalem, fierce as evening wolves in search
of prey. Fine angels these, to be supposed as belonging to
Christ, and to be sent by him to gather out of his kingdom all
things that offend, and them which do iniquity, when these
very angels were the quintessence of iniquity itself, and
are in a certain place, by anticipation, spoken of by the Sa
viour, as the abomination foretold by Daniel, which maketh
desolate, which by no Scripture precedent that we are ac
quainted with, could be called angels of God, in any sense of
the word.
But we think we are able to bring several Scriptures in
support of the 13th of Matthew, and of a day of judgment,
and of the destruction of the whole mundane system or earth,
at that time, by which also to disprove the opinion of the de
struction of Jerusalem by the Romans, having been that day of
judgment. See Matth. xxv. 31. "When the son of man shall
come in his glory, and all the holy angels (of heaven) with
him, then he shall sit upon the throne of his glory. And be
fore him shall he gathered all nations; and he shall separate
them one from another, as a shepherd divides his sheep from
the goats. And he shall set the sheep on his right hand, but
the goats on the left  Then shall he say unto them on the
left hand, Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels." Now to show plainly
that the powers of the Romans could not have been the angels
of which the above question speaks, we notice the remarka
bly qualifying words ; "All the holy angels with him." The
Romans were not holy, but rather abominable, as we have
already shown, and therefore were not the angels spoken of.
But there is another feature to accompany the coming of
Christ, at the end of the world, — for which we are now con
tending, and that is : he is to come in his glory ; " and every
eye shall see him, and they also which pierced him; and all
kindreds of the earth shall wail because of him. Rev. i. 1.
Did Christ appear at the siege of Jerusalem in his glory,
accompanied by angels ? We have not heard that he did ; —
Josephus says nothing of it.
But another feature still: — " When the Son of man shall
come, he is to sit upon a throne, and before him all nations
are to be gathered." At the siege of Jerusalem, there was
only one nation gathered, and that was the Jews ; as no man
will be so beside himself, as to say the Romans were judged

m-hvimum i>* ihjS SCRIPTURES. 187
at that time, when they were the triumphant and victorious
party : neither did they comprise all the nations of the earth.
That lime, therefore, was not the day of judgment which the
text alluds to, as it does not accomplish the things foretold of
it. At the true day of judgment, every eye is to see him
(Christ) and particularly those who pierced him on the
cross, according to the Scripture, as above quoted, when
truly all the nations which have lived on the earth's sur
face, shall stand before him to give an account of the deeds
done in the body, with every idle word — which was not done
dt the siege of Jerusalem. x
St. -Mark gives much the same description. See chap. viii.
38. "Whosoever, therefore, shall be ashamed of me, and of
my words, in this adulterous and sinful generation, of him also
shall the son of man be ashamed, when he Cometh in the glory
of his Father, with the holy angels." Here again it is said
that his angels, who were to accompany him at that day, were
to be holy ; which the Romans were not, for they are called
the abomination which maketh desolate, and therefore were
not the angels alluded to ; and of consequence the destruction
of the Jews by the Romans was not the day of judgment of
the Scriptures, which is to take place at the end of the
world. St. Luke says the same thing. (See chap. ix. 26.) That
there is to be a day of judgment different from that pf the
ruin of the Jews, we further prove from 1st Thes. iv. 16. " For
the Lord himself shall descendyrqiw heaven, with a shout, with
the voice of the archangel, (Michael) and with the trump of
God, and the dead in Christ shall rise." Now as before ask
ed we here- ask again, 'did the Lord himself descend from
heaven, with a shout, with the voice of the archangel, and
with the trump of God ? and did the dead in Christ rise to life
at the siege of Jerusalem ? We have never heard that ,any of
these things transpired at that time. To be in Christ, is to
be alive, in the moral sense of the word ; by which we per
ceive that to be the dead in Chsist, is to be dead in the grave,
having died a Christian : to' be raised, therefore, from the
dead, is to be raised from the grave, at the time of the resur
rection ; which did not take place at the siege of Jerusalem,
as the Christians were not dead at that time, either morally
or naturally, and could not therefore be the subjects of a re
surrection in any sense. 2d Thes. i.. 7, speaks of the same
thing as follows : " And to you who are troubled, rest with
us : when the Lord Jesus shall be revealed from heaven, with
his mighty angels, in flaming fire, taking vengeance on them
that know not God, and that obey not the gospel of our Lord
12

188 HISTORY OF THE FALLEN
Jesus Christ, who shall be punished with everlasting (eternal as
it is in the original) destruction from the presence of the Lord,
and the glory of his power."
What did the apostle mean, by saying, " rest with us ?" Did
he not mean rest with us in hope, till the time when Christ shall
come to judge the world in righteousness? But it is contended,
by Universalists, that as the Jews, who were carried away cap
tives by the Romans, have never recovered their national exist
ence, that it is they who were to suffer everlasting punish
ment and banishment from the glory of his power. But this
cannot be, as the Jews were no more banished from the glo
ry of God's power, than any of the rest of the human race,
as the works of his hands, in nature and in providence, were
around about the Jews, in captivity as at Jerusalem,"and were not,
therefore, banished from his presence and the glory of his power.
Consequently some other time, circumstance or period is meant,
wheri such things are to take place, than took place when the
Jews were overturned as a nation.
St. Paul believed in such a day of judgment, as we are con-
teriding for, when all mankind shall be judged at once, and every
one give an account for himself to God, for the things done in
his body, or lifetime. See Acts, xvii. 31. " Because He (God)
hath appointed a day (or time) in the which he will judge the
world in righteousness, by that man (Jesus,) whom he hath or
dained ; whereof he hath given assurance unto all men, in that
he hath raised him from the dead." Now if we are to believe
that the destruction of Jerusalem was the very day of judgment,
so often spoken of in the New Testament, and no other, we are
compelled-to the strange conclusion, that for that cause alone,
Jesus Christ was raised from the dead — merely to give assurance
to all men, that some forty years from that time the Romans
were going to destroy the Jews as a nation, but not as a people ;
which would as surely have taken place without that assurance
as with it. And of what consequence could it have been to all
men, whether they knew this or not? as Jerusalem was of no
account to those parts of the earth having nothing to do with
her ; and if to give assurance to all men of that war between the
Jews and the Romans, was all the reason why God raised his
Son the Lord from the dead, we think the forerunner or sign
greater than the event signified ; which is to invert the order
of things, and ridicules the ways of the Eternal Mind.
Universalists generally contend, that Christ was raised from
the dead merely to demonstrate and to bring to fight the doctrine
of a general resurrection of all human beings from death, at a
set time, which set time is the day of final judgment, as held by
the orthodox. But if St. Paul here meant that Christ arose from
the dead, merely in order to give assurance to all men that God,
by the Romans, was going to punish the Jews some time or

AJVOELS OF THE SCRIPTURES. 189
other, then are Universalists entirely out of the balance ; for the
circumstance cannot be used to give assurance of both events,
the destruction of the Jews and the resurrection of mankind.
But the truth is, neither of these events are alluded to by St.
Paul in that verse ; because he says; that at a given day, the
world, the whole world, is to be judged; and as Judea was not
the whole world, and as the dead were not then raised, it follows
of necessity that the destruction of the Jews, by the Romans, was
not the event spoken of in the text, but the end of the world, yet
to come. This opinion is still further corroborated by St. Mat
thew, by St. Peter, and by St. Paul. See Matth. xii. 36, where
the speaker is the Son of God himself, who there says in relation
to the day of judgment : " But I say unto you, that every idle
word that men shall speak, they shall give account thereof at the
day of judgment." Was this done at the siege of Jerusalem ?
did any man there give an account of every idle word which he
may have spoken, or even of one word, in his whole life before 1
No, the idea is too simple to be mentioned. That this text embra
ces all mankind, who are thus to account for every idle word, is
shown from the terms men shall speak ; as the Word men stands
for the whole race, in all ages of the world, even till the last day.
In allusion to this day, St. Peter has written — 1st Peter, iv. 5 —
respecting the finally impenitent, who he says, "shall give ac
count to him that is ready to judge the quick and the dead.*
Also, Romans, xiv. 12, " So then every one of us shall give
account of himself to God."
We know that much stress is laid on the fact of the afflictions
of the wretched Jews, when their city, their government, and
their religion, was brought to an end by the Romans ; and that
Universalists seem to think their sufferings to have been bad
enough to bear all the dreadful figures and prophecies of their
troubles, without refering such figures and such prophesyings to
the burning of the world for their fulfilment. ^But to this we
demur, and ask the question, Was the condition of the Christians
(though at the exact juncture when Jerusalem was overthrown,
they were permitted by the Divine Providence to flee from that
doomed metropolis, to a place called Pella, where they were
safe.) any better upon the whole than the Jews ? we think not ;
for who does not know, that they, in a very little time, became the
objects of universal hatred and persecution ; which continued till
the age of Constantine, with but httle intermission, a period of
nearly three hundred years ; during which time, no less than ten
general persecutions took place, by which hundreds of thou
sands were destroyed from the earth, in all the ways that bigotry",
malice and cruelty could invent, as exerted upon them by these
very Roman powers, who hadthe Jews in captivity ; and since
that tune as many more by the Roman Catholics, according to
the history of the church. On which account we do not per-

190 HISTORY OF THE FALLEN
ceive, that what is called by Universalists the hell of the Jews, in
a state of slavery and national ruin, was any worse, if as bad as
the hell of the Christians in a state of persecution. Wherefore
it is clear that the plan of the Universalits, in interpreting Scrip
ture, makes out no difference, even in this life, between the good
and the bad, on a large scale ; no difference between the tares
and the wheat, as to their temporal or eternal condition ; making
revealed religion a complete nulity in the affairs of men; which
is Deism. We should think that rehgion, if Universalisrn js true,
and the faith of the gospel, would produce temporal happiness,
above that of irreligion; as it is a system altogether earthly,
according to Universalists, having nothing to do with eternity.
But do the Scriptures say thus? see Pslams, chap, xxxiv. 19,
" Many are the afflictions of the righteous." The same fact is
attested by several of the New Testament writers, see John, xvi.
33, " In. the world ye shall have tribulation : but be of good
cheer, I have overcome the world." Do you think he meant
Judea by the word world, which he had overcome ? or did he
mean that he was about to make atonement for the sin of the
world, the whole human race ? Also, Acts, xiv. 22, it is said,
" that we must, through much tribulation, enter into the king
dom of God." Rev. i. 9, the Revelator told the Christian
churches that he was their " companion and brother in tribula
tion, in the kingdom and patience of Jesus Christ;" and in
chap. ii. 9, he has said again, that die spirit knew their
"works, and tribulation and poverty." He tells them to fear
none of the things which they should suffer ; for even the devil,
by the means of wicked men, should cast some of them info pri
son, that they might be tried ; but that they must be faithful until
death, when, or immediately after, they should have a crown of
life. Again, Rev. vii. 14, St. John speaks of what an angel said
to him, relative to the souls of the righteous iii eternity ; and
states that they had come out of great tribulation, and had washed
their robes, and made them white in the blood of the Lamb ; but
in heaven there should be an end of their sorrows. It is said of
God, that he scour geth every son whom he receiveth. But as
it respects the wicked, they are spoken of as being wiser and
more happy in their temporal condition, than the righteous in
this life ; see Luke, xvi. 8, " for the children of this world, (do
you think he here meant the people of the Jews only, by the word
world,) are, in their generation, wiser than the children of light;"
that is, are more cunning, more wise and crafty, not having the
unsophisticated manners and spirit of the children of light , or of
true rehgion, till converted. By these Scriptures, it is ascer
tained that the righteous are much worse off in this life than
the wicked ; except in the item of conscience ; yet after all, even
this exception amounts to a mere nothing, as the wicked are to
have as bright a heaven, as if they had been good all their life

ANGELS OF THE SCRIPTURES.

191

time; and a little brighter, on account of their having suffered
so awfully in their poor consciences, for their wickedness in
this world; not only in the Judea world, but in this great world
which goes every year around the sun.
But we have strong doubts, whether such persons as do indeed
and in fact, most unboundedly and confidingly, believe (which,
however, we think hardly credible,) Universalist sentiments, in
respect to punishment for sin, not of sin, but for sin in another
life, know anything about a good or a bad conscience toward God ;
as indeed we see no need of any, as it can answer no possible
purpose; because such persons know, or think they know, that
however wicked' they may be, this can make no difference in
their -relation to God, or retard a happy state after death, as God
loves the bad equally with the good. Were the writer of this
work a Universalis!, we do not see why we should not make
haste to become so wicked as to destroy all the susceptibility of
conscience out of our bosom, as in this way we should escape,
what Universalists call the hell of conscience, in this life. But
can this be done? we answer, upon the authority of Scripture,
the inspiration of which is certainly to be relied on, that it has
and can be done ; see 1st Timothy, iv. 2, " Now the spirit speak-
eth expressly, that in the latter times, some shall depart from the
faith, giving heed to seducing spirits and doctrines of devils,
speaking lies in hypocrisy, having their conscience seared with
a hot iron." That such a thing is possible, we further prove,
from Ephesians, iv. 18, 19: "Having their understanding dark
ened, being alienated from the life of God through the ignorance
that is in them, because of the blindness of their hearts : who
being past feeling, have given themselves over to lascivious-
ness, to work all uncleanness with greediness." By these two
witnesses, we prove the doctrine, which cannot be contradicted
from the Scriptures : that a man may so harden his heart, and
abuse this most delicate of all the powers of the soul, the con
science, as to kill or destroy its feeling, and reduce the mind to
a seared and insensible condition, as to moral susceptibility and
life. Now, if it is possible, why is it not best, as thereby all the
hell there is in being, according to Universalists, will be effectu
ally avoided. For the sake of a good conscience, millions have
suffered all manner of tortures, rather than violate this power of the
soul; and have done themselves no good after all, as heaven and
a happy state after death, was made none the surer on that
account; and even those who tortured them, went thither as swift
ly and as surely, as soon as dead. With this view, would it not
be better that men should remain in their natural condition,
which is that of moral death, than to be made to feel sorrow and
pain for sin ; as it can do no possible good, in relation to another
world, and is sure to secure affliction in this. Wherefore, the
harder and more unfeeling a? man's conscience is, toward either

192

HISTORY OF THE FALLEN

God or man, the better it is for him ; as by that means he abso
lutely escapes all the hell there is, except barely the process of
hardening a little while at first. With this view, we do not
wonder that Universalists ridicule, what is called in the Scrip
tures, and by the orthodox sects, conviction for sin, conversion
t» God, pardon, regeneration, and the new birth, by the spirit
from above ; disclaiming loudly and boldly, even from the desk,
all mysterious operations of the kind, on the heart of man ;
imagining a mere change of conduct and belief sufficient, with
out inquiring into the cause of that change, caring nothing about
the moral condition of the heart or mind, if so be the conduct is
but relatively fair. No wonder these men tell us there is no hell in
another world, as indeed there cannot be, for man, at any rate,
if such is the condition of the heart ; and no more is required
than that he should be outwardly circumspect in relation to hu
man society. This is precisely the ground all Deists take, and is
called natural religion ; which denies the fall, reprobates a sacri
ficial atonement, pours contempt on a change of heart, and any
hopes of a future happy condition, on any such ground as being
founded in Jesus Christ, but nature only. We repeat it, they
hold that heaven is the unalienable right or inheritance of all
the human race, by virtue of the immutability of the Creator ;
and it is impossible by anything that man can do, to'put this
certainty in jeopardy; and has, therefore, never been lost to
them ; on which account, a sacrificial atonement, the just for
the unjust, for its recovery, has never been needed, or taken
place ; and yet claim to have Jesus Christ as their teacher and
foundation. But even one's belief, or faith, is not by Universalists consid
ered important to salvation — if so be the moral conduct is not
greatly reprehensible. We come to this conclusion, from the fact
that this people will not even allow that sin, be it ever so heinous
or horrible, even self-murder, staining the soul on its entrance
into eternity, and the presence of God, can possibly bar it from
admission into the kingdom of heaven, and eternal felicity.
We prove this from some remarks made by a Mr. Lefevre, a
very popular man among Universalists, (See a paper published
by that people, entitled — Universalist Union, for July 2, 1836,
vol. 1st, No. 34, page 270 — where the remarks alluded to are
printed,) in which such a case is argued, and decided that though
a man might go into eternity, having his soul stained with the
sin of the murder of his neighbor, and then of himself by the
same dagger, that in the general resurrection, that man, soul and
body, shall enter into the kingdom of heaven, on the same foot
ing that the triumphant St. Paul will, or any other person, who
departs this life as a Christian.
This, their opinion, is bottomed on the words of St. PauW-lst
Cor. xv. 52, and on Phil. hi. 21 — where it is written of the saints

' ANGELS OF THE SCRIPTURES. 193
only, that in the resurrection, they shall be changed, and their
vile bodies fashioned after the likeness of Christ's glorious body.
But Universalists claim this glorious change for all mankind,
however bad, merely because St. Paul has used the words we and
our. This reminds us of the fable, in which an apple and a
nameless article were afloat together in a stream, when the name
less article said to the apple, how we apples do swim. This doc
trine of the salvation of such as die in their sins, is certainly op
posed to the express word of Jesus Christ, on this very subject : (St.
John, viii. 21, 24,) " Then said Jesus again unto them, (the Jews)
I go my way and ye shall seek me, and die in your sins : whith
er I go ye cannot coriie : Lsaid therefore unto you, that ye shall
die in your sins ; for if ye believe not that I am he ye shall die in
your sins." Now that the Saviour has here stated a case in
which a person dying a sinner, could not, and shall not go where
Christ is ; inasmuch as he says — " whither I go ye cannot come."
. That the Saviour was speaking of his own death, then soon to
take place, is shown from their own words; — as seen in the 22d
verse of the same chapter — as follows : " Then said the Jews,
Will he kill himself? because he saith, Whither I go ye cannot
come." That this was a right view of his meaning, we have
only to look at the 28th verse of the same chapter, which reads :
" Then said Jesus unto them, When ye have lifted up the Son
of man, then shall ye know that I am. he ¦" — that is, the Christ,
the thing they disbelieved, and for which, they were to die in
their sins, if they continued in their unbelief ; and after which
they could not go to the place where Christ was — which is heav
en ; for when he ascended — it is said in the book of Acts — that
he went into heaven.
St. John the Revelator, (we suppose we may quote this book/
notwithstanding Universalists have their doubts of its authen
ticity — for we find they often quote it, especially if they fancy
they have found some text there which makes against an antago
nist,) we repeat it, St. John says, Rev. xiv. 13, "Blessed are the
dead that die in the Lord from henceforth : yea saith the spirit,
thatthey may rest from their labors : and their works do follow
them." But is it anywhere written,, blessed are the dead who
die in their sins 7 No it is not ; while it is written as above
noticed, that a man dying in his sins, as in the case of self-mur
der, by a shot through the heart, cannot go to heaven, or t® the
place where Christ has gone. If such persons go to heaven, it
must of necessity be a heaven where there is no Lord Jesus
Christ; on which account we are of the opinion that it will be
very much like hell, If such as die in the Lord are to have their
good works follow them, as a justification and evidence of their
i righteousness, before all heaven's hosts, is it not to be infered,
that such as die in their sins shall also have their works of wick
edness follow them, as evidence of their evil characters, before

194 HISTORY OF THE FALLEN
all heaven's hosts, to be required at their hands? for it is said by
Christ himself, Math. xii. 36, 37, "But I say unto you, that every
idle word that men shall speak, they shall give account thereof
in the day of Judgment. For by thy words thou shalt be justi
fied, and by thy words thou shalt be condemned," or damned,
which is the true meaning.
In the same paper to which we have alluded above, under the
head of " A Question considered," — by Mr. Williamson, pastor
of a Universalist church, in Albany, N. Y.— it is contended that
all men are, sinners, all their life long, even till death ; and that
they die in this condition, — as he says : " We hear much' of
changes in this life, and we are free to grant that men's views
and feelings, and conduct frequently change : but we know of no
change on earth, which renders a man free from every stain- of
sin." Now, Mr. Lefevre, in the same paper, and in his sermon^
as above noticed— argues that the least sin a man can commit,
and which he may commit, a moment before he dies, will as effec
tually shut him out of heaven, according to the orthodox, as one
that is larger ; even self-murder. We therefore conclude, if this is
, true, that all men will die as deeply stained with sin, as if the whole
human race were to commit suicide ; and yet the general resurrec
tion is to bring them up, changed and fitted for heaven. That all
men are thus to die, sinners, saints, and all, does not seem to com
port well with many parts of the Scriptures ; for then it cannot be
said of the righteous, that they die in the Lord when they die,
any more than a drunkard who dies in that condition, dies in the
Lord : — wherefore, it is unwisely said by the Revelator, "Bless
ed are the dead who die in the Lord :" seeming to make a dis
tinction, when the truth is no man dies in the Lord, according to ,
the above writer, who no doubt, speaks the universal sentiment
of the UniversaUsts on that point ; or else all, both good and bad,
die in the Lord alike.
Now on the supposition, that the general resurrection is to
bring up all mankind in a fit condition for heaven, we clearly
perceive that UniversaUsts do not beUeve in the immortality of
the human soul ; but believe that it dies with the body, or at
least, sleeps in a dormant condition, like a frog in a morass, in a
cold climate, till it shall be aroused by the sound of the last
trumpet. We beheve that such an idea cannot be supported by Scripture,
or reason : a^in the first place, the soul of the thief on the cross,
which was to be, on that same day in which his body was cruci
fied, was to be in Paradise with Jesus Christ ; which certainly
contradicts the idea of the sleep of the soul after death. It also
contradicts the existence of Enoch and Elijah, as being in a
quick or active condition, as shown in the Scriptures ; of whom
it is said that they did not die as other men do, but were transla
ted, and did not see death. It contradicts the hope ef St. Paul ;

ANGELS OF'THE SCRIPTURES. 195
who when speaking of his death — which was then soon to take
place — sap: (Phil. i. 23,) " I am in a strait, betwixt two, hav
ing a desire to depart and to be with Christ, which is far better,
and to remain in the flesh for the sake of the church."
Now if the soul of St. Paul was to sleep on from the time of
his death till the time of the "general resurrection, or day of judg
ment, how could he anticipate being preseht with Christ, as soon
as he should have passed the fatal Rubicon ? which his state
ment certainly supposes. Does not some thousands of years
make any difference in the ideavof being with Christ, as soon as
death should permit it ? The ideas - are put opposite to each
other : that of remaining there with the church, or then leaving
it, to be with Christ immediately, — without the intervention of •
thousands of years. It contradicts all the hopes of all Christians
since the world began : — for if this doctrine of the sleep of the
soul, from death till the resurrection is true, then from the time
of the death of righteous Abel, with that of all the holy prophets,
even including the soul of Moses, and all the the martyrs of the
age — are asleep now in the dust of earth. What a blow is this
to strike on the face of the ardent hopes of the good ; who as soon
as this life shall be passed, expect to enter into an active state of
being and happiness.
Second, it contradicts reason on this subject ; for if God is the
father of the spirits of all flesh that is human, and he is the liv
ing God ; it fellow's of necessity that such spirits partake of the
father's nature, in respect to perpetual being and activity of the
living principle. Of this principle — the non-immortality of
the human soul— Universalists are rather shy ; keeping it in an
ambiguous condition, not exactly avowing it, or denying it;
seeming to wait till their sentiments shaU gain a stronger footing
in the land than at present, when that or any other unscriptural
vagary may be taught to the people, as the morality of Jesus
Christ. That in the resurrection, the whole human race, both good
and bad, are to be punished, and then and there made meet for
heaven, is the reason why Universalists cannot see the necessity.
of a man's having his soul converted to God in this life,, by the
renewing of his mind, by the operation of the power of tfie Holy
Ghost : no necessity of being born again from above, as Christ
taught Nicodemus, the disciples, and the Jews, and that without
this they could not enter the kingdom of heaven : no necessity
of all this— say Universalists— because the resurrection will do
it after death.
But why this people assume so much to be done for the soul,
in the resurrection, is unaccountable ; when they all know that
the full extent of the operation of that event, reaches no further
than to the mere bodies of men, and that of the saints only ;
whose bodies are to be changed from a state of corruption, to a

196

HISTORY OF THE FALLEN

state of purity and incorruptibiUty, like Christ's glorious body ;
while there is not a word spoken about the soul, mind, or spirit,
in all the account of the operation of the resurrection : — not one
word ; it is all about the body. Of the wicked, it is not said in
any part of the Bible, that their vile bodies, are to be gloriously
changed like those of the saints ; but to the contrary : for Daniel
says expressly, that some — meaning the wicked— shall rise from
the dust of the earth, with shame, and eternal contempt ; for the
word eternal is used in the original. The same thing is made
out by St. John, the Revelator, chap, xx., where we are informed
that two resurrections are to take place ; the first is to consist of
all the righteous, in all ages, — and the second of aU the wicked:
there being a thousand years put between the two. St. Paul has
said the same thing, in amount, long before the book of Revela
tions was written ; to which St. John here subscribes : (see 1st
Thess. xvi.) " For the Lord himself shall descend from heaven,
with a shout, with the voice of the archangel, and with the trump
of God — and the dead in Christ shall rise first." It is true St.
Paul does not state how long first ; but St. John does, and says it
will be a thousand literal years. Now with this view, it is clear,
that all the immunities of the first resurrection, in relation to the
changing of the bodies of the saints, is spoken of them, and them
only, and that merely of their bodies, while there is no promise
of such a resurrection, to such as die in their sins.
If the spiritual conversion of the soul of man to God, by the
Holy Ghost, is not necessary in order to prepare men for heaven,
in this life ; relying solely on the resurrection for aU that may be
necessary to be done ; then we clearly see why Universalists de
nounce what is commonly believed by the orthodox churches,
about being born again ; even making ridicule of it, as being the
whim of fanatics. Universalists contend that it is no matter how
a man dies — see the same paper, the Universalist Union, before
alluded to — where Mr. Williamson states that the frame of mind
in which a man may happen to die, is of no more importance to
his future happiness, than is the disease of which he may happen
to die.
If this is truly so, then it follows that the triumphant deaths
of all the holy martyrs of every age — including all the apostles,
with St. Paul, who said he had fought the good fight, and finish
ed his course ; when he had death in his view, and but a few
days before him, triumphed, because, thenceforward, there was
a crown laid up for him, which he said he was to receive — is to
be put on a level with the curses, blasphemies, and howlingsof
several famous infidels, whom. we can easily name, in their last
sickness, and at their deaths. Why this difference if the state
of one's mind indicates nothing in relation to the future, at the
solemn hour of death? '.\
Universalists teach that Christ died as a mere martyr, for his

ANGELS OF THE SCRIPTURES. 197
minions, but not as a vicarious sacrifice for the sins of the whole
jvorld, as the Scriptures state he did, in a multitude of placecs;
hi whose account alone the opportunity of salvation was made
jossible. The whole drift of all the prophets, wherever Christ
s alluded to by them, is that he was to die for the people, and
lot on his own account, as a martyr. To this effect, see Daniel
X. 26. "And after three score and two weeks (434 years) shall
Messiah be cut off, (now mind what is said) but not for him
self." , It would seem that the spirit of inspiration, in this very
jxpre'ssion, "but not for himself? intends it as a refutation of
his, very Universalist notion, that of Christ dying as a martyr, on
us own account, and of course accidentally. He contradicts it
tiimself ; for he says that he had power to lay down his own life,
and to take it up again. He also says, that no man taketh my
life from me, except by his permission. But if he died as a mar
tyr, then his persecutors took his life, to all. intents and purposes,
«rhich he ought to have preverited, if possible — as all martyrs
would have done if they could.
But to this point, Christ, after his resurrection, while teaching
the two disciples, as they were on their way to Emaus, a small
town near Jerusalem, told them plainly that Christ ought to suf
fer. Now what does he mean by this, except it be understood
that he suffered a vicarious death, the innocent for the guilty,
and not for himself, as a martyr?
The whole force of the New Testament is to this effect ; so
much so, that his blood is there, often called most precious;
and as meritorious, availing for the guilty with God, and that
men are to pray in his name, making mention of his death and
sufferings, as the cause of gifts and mercies from God to man.
Universalists, it is true, allow that Christ is a mediator between
God and man, but in no other sense than any moral teacher is a
mediator between him and us — inasmuch as he was simply a
medium of information — a news-bearer, and taught a good sys
tem of morality. Deists say the same thing of Christ, who extol
him equally with Universalists in this respect. As it respects a
vicarious sacrifice being required of God, on which account he
might justly extend mercies to rebels, Universalists can have no
conceptions and believe such an Opinion highly ridiculous, and
derogatory to the character of God.
Yet the Scriptures say that he was delivered for our offences,
and by his stripes we are healed; and that he was stricken of
God, spit upon and crucified on man's account, and not his own.
One writer in the paper to which we have before alluded, who
signs himself L. D. W., says : "The idea of a vicarious atone
ment strikes us as highly derogatory to the character of God,
and injurious to the moral health of man. It supposes God to
have prepared some tremendous infliction of punishment, and
that his arm has only been arrested by the interposition of his

198 HISTORY OF THE FALLEN
son, whose blood hasfrowed from that blow which was the just
award of the guilty. We confess (he says) our inability to dis
cover the beauty and' propriety of this system."
As speaks this man, so say all Universalists, and so say all
Deists. There is no difference between them on this subject.
Universalists are therefore Deists, in the most essentialsenseof
the word, and yet would pass for a Christian sect. What du
plicity ! what deception ! It is unequaUed in the arts of theologi
cal knavery.
If it is true that Christ died as a martyr, simply, and not as a
sacrifice, and had power -to have saved his life, he ought to have
dene it — or it will be a hard thing to clear him from the guilt of
suicide. To avoid this, however, Universalists say that he died
a voluntary martyr — a mode of expression wholly without
meaning, as it is, impossible to have any conceptions of such a
thing as a voluntary death, which may be avoided, and claim the
honor of true martyrdom. Christ said to his disciples, when
they persecute you in this city, flee ye into another ; by which
we understand him to advise or even command them to live in
the world as long as possible. But this he did not do himself,
when persecuted, as he might have done, but gave himself into
their power on purpose to be put' to death for transgressors. But
if he did not die as a sacrifice, nor as a martyr, in the common
acceptation of the word, then he is. tacitly guilty of suicide, on
the Universalist view of the subject.
To say that he died so as to procure the opportunity of rising
from the dead, for the purpose of bringing this doctrine or belief
into view, namely, of the resurrection of the human race from
the dead— and for this alone — it would seem that he died to pro
duce a beUef already in both the Jewish and Christian churches.
Martha understood this doctrine; for she said to the Saviour
after the death of her brother Lazarus, I know he wiU rise again
in the resurrection at the last day. But as the orthodox sects
view this, subject, they say he rose from the dead, in order to
justify such as should believe in the merit of his vicarious death ;
and for another reason, namely, because it was impossible for
him to see corruption, er to be holden by the power of death, on
account of his being immaculate in character, and as having no
sin, or a sinful nature, as have the individuals of the. whole
human race besides ; death therefore, had no just claim upon
him, as death got his power over mortals on account of sin, and ,
sin alone.
Christ did not die as a martyr, either voluntarily or by perse
cution, but as a self devoted victim, for the offences of the world,
and to procure of the satisfied justice of God the opportunity of
salvation to all such shall have been, or as may be, converted or
born again, in all the world, in every nation — whether they may
have heard of Christ or not — according as their situation maybe {

ANGELS OF THE SCRIPTURES. 199
—and their compliance with the inward motions of the eternal
spirit, who on the account of the merit of Christ's death, strives
with every soul of the human race, moving them to do the things
which are morally right, notwithstanding their education, What-
sver it may be. This is the importance orthodox Christians
attach to the death of Jesus; while Universalists - attach no
importance at all, over that of mere constancy to himself and his
opinions, a virtue any man may acquire.
Universalists tell us that they have no conceptions of the pro
priety of the innocent suffering for the guilty ; and of Divine .
justice being thus satisfied, in the death of the Son of God, instead
of the world. That this is the fact, the whole Bible, wherever
this point is noticed, proves, however it may be above mortal
conception; and no doubt is to be classed among the subhmest
and deepest mysteries Of revealed religion ; a trait of character
which cannot but be expected, when its origin and author are
so superior to our grafle of being, fallen as we are.
But if one man, touched with sympathy for the distress of
another, may be permitted to plunge even into danger and death
for his relief, and no principle of virtue or justice beinfringed
on that account, how is it that God is to be prohibited from an
act of the kind, when millions on miUioris are concerned, on the
charge of injustice 7 if he does, how is it that God must not be
allowed to be as generous with his delinquent creatures, as man
may be with his fellows ? Such a procedure as finds fault with
the sacrifice of the innocent for the guilty, as in the case of die
death of Christ for the world, would banish every trait of virtu
ous generosity and piety, not only from the earth, but from
heaven also. .
But when such a benefactor is found, and the rescued one, so
soon as he shall see him, begins to pour contempt upon him, and
to impugn his reasons for interference, then it is that justice
resumes his power, and the rescued one is overwhelmed with a
tenfold wo, proportioned precisely to the happiness which was
intended him in his rescue ; because ingratitude is fouhd to bud
and bring forth its bitter fruit, where goodness, meekness, submis
sion and repentance, with reformation, should have been produced.
Such are Universalist sentiments in relation to the rescue of
the world from the consequences of our first parents' sin ; which
has procured for usanimal life, moral life, ana the opportunity of
eternal life, in their neutralizing power, respecting the full amount
of what Christ, in his life, his teaching, his death, and his resur
rection, has procured and done for man ; because they impugn
even the divine procedure, in allowing the innoeent to suffer; for
,the guilty,>5 laid down in the New Testament, thus shuttingithe
,door against even the philanthropy and generous benevolence of
J heaven itself in favor of poor mortals, not allowing that a ransom
^ is even possible ; contending that each soubof man has no need

200 HISTORY OF THE FALLEN
of this rescue, being just as he ought to be, placed physically
and morally on the earth as we find we are.
But as it respects the existence of a hell beyond this Ufe, Mr.
BaUou, a standard writer of the Universalist order, asserts, and
challenges aU men to show the contrary, that the Scriptures
speak of no other hell than the grave and a disturbed, con
science. This is pretty bold, when compared with that which
is said on the subject by the Saviour, who certainly knew better
than BaUou, and says that there is such a place, as he was its
creator, if it exists at aU ; as he created all things, except moral
evU. Universalists hold that Jesus Christ, however great, good, or
miraculous his character and doings, were on earth, that never
theless, he was but a created, dependant creature, the same as
any other man, and that aU his power to do miracles, was derived.
This they beheve, or try to beUeve, if we may beUeve them,
notwithstanding their acquaintance with St. Paul's opinion of
him, to the contrary ; which was, that he is the Creator, and
upholds all things by the word of his power. See Heb. i. 3,
" Who being the brightness of his (the Father's) glory, and the
express image of his person, and upholding all things by the
word of his power : when he had by himself, purged our sins,
sit down on the right hand of the majesty on high." In verse
eight of the same chapter, even God himself calls his son God,
"But unto the Son he saith, thy throne, O God, is forever and
ever," or eternal. Isaiah, in speaking of him, calls him the
Mighty God. St. John says that he is Alpha and Omega, the
begmning and the end. He says of himself, that he had all
power in heaven and earth. What more is necessary to consti
tute him the very God of nature, connected with man — or as it
is said, God manifested in the flesh ; yet Universalists call him
a created being, and dependent Uke other men, simply because
the human soul which he took, in his manifestation, confesses
its inferiority to God, and often prayed to him. St. Paul, who
certainly understood this subject, seems to have anticipated the ,
very objections of Universalists to the Deity of Christ, and to the
mysteries in the Christian religion : see 1st Tim. iii. 16, "With
out controversy, great is the mystery of godliness : God was
manifest in the flesh." Now to show that Jesus Christ was the
being to whom St. Paul certainly refers in the above quotation—
who he calls God in the flesh— we have only to follow him
through the verse, and see in the end of it, this manifestation
was received up into glory, or heaven, meaning the ascension of
our Lord to heaven after his resurrection. They even go so far
with their neutralising and levelling system of theology, as to
deny that Christ was miraculously brought into the world, and
that his natural human body was begotten by an invisible power,
the Holy Ghost. They say he had a natural father, the same

ANGELS OF THE SCRIPTURES. 201
as any other man ; but Matthew, Mark, Luke and Johtojhsay^he
had not, but that he was begotten by the Holy Ghost in theHWJfiib
of his virgin mother. •¦¦kit"
No doctrine in the whole New Testament is more pointedly
and fully insisted upon, than this one, the miraculous conception
and birth of the Saviour, without a natural father; or intervention
of a man. Yet Uriiversalists deny this, the same as do all Deists
in all the world ; how is it therefore, that they have a claim to
be considered a Christian sect ? why not style themselves Deists,
differing merely with respect to^the resurrectionsof the dead, and
the revelation of the Scriptures, but in all things else, alike?
But what is the consequence of this belief to the character of
Jesus Christ ? This is the consequenec ; he is made to be the off
spring of illegitimate love : for the Scriptures, as written by the
four evangelists, are explicit in stating that Joseph, who became
the husband of Mary, was riot the father of her first child, Jesus
Christ. Now if he was not, who was ? This is unknown, ex
cept we receive the account as it is written, that God was his
father, and that he was begotten by the power of the Highest,
without tho intervention of man. If Mary was found in a con
dition which dissatisfied Joseph, the man who had promised to
marry her, is it to be supposed that God would send from the
invisible world an angel, naniely, Gabriel, to make Joseph be
lieve that the girl was a virgin, and that the cause of his dissatis
faction was not her fault, but was of God ? Never. But this
must be beheved,' if we are to allow that Universalists are right
in this thing: namely, that Jesus Christ had a natural father,
the same as other human beings.
This most awful sentiment ruins Christianity at its very foun
tain, sinking its author, and the author's only earthly parent, his
virgin mother, to a level with a common prostitute, and her,son
the fruit of that prostitution. There is no way to avoid this hor
rible consequence, the very thing all infidels charge upon Chris
tianity, in their bitterest moments of derision against revealed
religion. To show that she was previously married, and that Christ
was a son of that marriage, is impossible ; and even if it was
nossible. yet Christ could not have been the fruit of that or any
other marriage, because she is said by aU the evangelists to have
been a virgin when she was espoused ; that is, was contracted
or promised to Joseph : and that she was found in that condition
after that espousal was made. Now except the thing was of
God, and that the power of the Highest overshadowed her, and
produced the infant Saviour in that miraculous manner, then is
[ Christianity and its author more poUuted at the very fountain^
than'any of the ancient religions of mankind, whose gods were
the result of the speculating brains of hypocritical and venial
priests, who presented them as being half animal and half man ;

202 HISTORY OF THE FALLEN
adwte,df|)recisery to the baser passions of fallen, human nature,
inagmucjl as it pretends to more sanctity and more purity— even
to immaculate perfection. This is the reason why it is more
base, if it is not in all respects literally true, as stated by the evan
gelists. Now these are the men who say that Christianity is corrupted
by the orthodox clergy. Of this we leave mankind to be the
judges. See Matth. x. 28, for further proof that there is a helLnot to be
found in this life : " Fear not them which kill the body, but are
not able to kiU the soul, Dut rather fear him who is able to des
troy both soul and body in hell." The same is said by St. Luke,
xii. 4, 5, " I say unto you my friends, be not afraid of them that
kill the body, and after that have no more that; they can do : but
I will forewarn you whom to fear : fear him, who after he hath
killed, hath power to cast into hell; yea, I say unto you fear
him." Nowhere Ballou, Balfour, and all Uniyersahsls, with all
such persons who as do not believe there is a hell in another
world, are found at variance with Christ the son of God, on that
subject. If there is no hell in another world, not even God him
self has power to cast either bpdy or soul into it ; a place, or con
dition, which does not, nor ever did, or ever can exist, if we are
to believe Universalists. Consequently that warning of Christ,
who said I forewarn you whom to fear, is just a solemn nothing.
But says the Universalist, we do not deny but there,is a hell,
and even more than one ; as there is the grave, which is one;
and there is a guilty conscience, if 'any body is wicked, and that is
two ; and there is the ruin of the Jews by the Romans, which is
three; and all these, in this life. Oh, how extraordinary; is it
so, is this the fact? if so let us try the above Scripture according
to such a meaning. Fear not them which kill the body, but are
not able to kill the soul, but rather fear him who is able to des
troy both soul and body in the grave ; both soul and body in a
guilty conscience, both soul and body in the destruction of the
Jews by the Romans ; all three of which is impossible, as it res
pects the soul, as the soul is not subject to death, but must remain
a living principle as long as God endures, as we have already
proved. Now if there is a hell in which God can destroy the
soul, and that hell is not in eternity, or in another world, where
then is it ? It must be found somewhere, or the allusion to such
a place, or condition, is but a fiction, a mere scarecrow ; which
idea cannot be ascribed to the Saviour without injury to his char
acter ; which, however, is the fair result, if no heU in this life
can be found, in which God can, if he would, lrill the human
soul. But here arises another difficulty for UniversaUsts to clear, up,
which is that of the immortality of the soul, a doctrine they deny,
behaving it dies with the body, and shall be restored again with

ANGELS OF -THE SCRIPTURES. 203
the body at the resurrectiori. If this is so, we ask where is the
fear founded, and upon what? < for if the soul dies, and becomes
inert with the body, it cannot suffer ; and therefore has no cause
to fear even God, thPugh he should kill the body, as the soul
must die at the same time. But the whole force of the injunc
tion is based upon the fact, that the soul does not die with the
body, but remains a conscious being, or there can be no reason
in that saying of Christ, "fear him who after he hath killed the
body, hath power to cast the soul into.hell."
This Scripture proves, both the fact of the ceaseless life
and nature of the soul of man, and the existence of a hell
beyond this life ; doctrines which Universalists deny. Man can
kill the body, but the soul he cannot touch ; yet God can do
this, and on that account the Saviour admonished his disciples
to fear that Being. Yet there was rio cause for such fear if
there is no hell after the death of the body ; and if the souldies
with the body (a thing utterly impossible, as it is a "living soul"
or principle, which is not said, of the body, because it is subject to
death) there could be no cause for such fear. If the soul dies at
the time of the death of the body, then the same blow which kills •
the body also kiUs the soul. And therefore, were this true, man
can kill the soul, although the Scriptures, as above quoted, de
clare that he cannot : — and more than this, Scripture does not
say that even God can annihilate the soul,— though there is no
doubt but he can ; but that he can destmff it in hell ; that is, can
place it in a ceaseless state of ruin, and a ceaseless state of suffer
ing. This destruction is infinitely worse than annihilation itself;
which, could it be, we have no doubt w^uld be resorted to, rather
than to unlimited suffering in hell, by the Divine Being.
That the Saviour was speaking of the death of the bodies of
his disciples, by persecution and martyrdom ; and not of the ruin
of the body politic, or body religious of the Jews, by the Ro
mans, or any other cause, is evident from the context of the sub
ject, in the same chapter, in which the above text is found, which
we have produced as a proof of a hell in another world — see ver
ses 17, 18, 21, 22, 23, 28— in which that subject is pursued, and
finished as follows : " But beware of men, for they will deliver
you up to the councils, and they will scourge you in their syna
gogues : and ye shall be brought before governors, and kings for
my sake, for a testimony against them and the Gentiles : And the
brother shall deUver up the brother to death ; and the father the
child: and the children shall rise up againsfr-their parents, and
cause them to be put to death : And ye shall be hated of all men
for my name's sake. But when they persecute you in this city,
flee ye into another." But notwithstanding all this, he told them
not to be intimidated from their duty, nor to fear their persecu
tors ; but to continue to fear him only who was " able to destroy
13

204 " HISTORY OF THE FALLEN
both soul and body in hell." Now if there is a hell in another
world, then is there force in that warning ; and if the soul
continues its consciousness, though the body dies, then is
there reason to fear, least the soul pass into eternity unpre
pared ; and finally be cast into that hell, with its. body, at the
time of the general resurrection and day of judgment, accor
ding to the Scriptures.
Moses, the first writer of the Scriptures, clearly alludes to
a state of punishment after death — see Deuteronomy, xviii.
15, 19 — where God himself is the speaker. "The Lord thy
God will raise up unto thee (the Jews) a prophet from the
midst of thee, of thy brethren, like unto me ; unto him ye
shall hearken. And it shall come to pass that whosoever will
not hearken unto my words which he shall speak in my name,
I vnll require it of him." Now on this statement of the Al
mighty, "I will require it of him," St. Peter, in Acts, iii. 23,
says, " And it shall come to pass that every soul which will
not hear that prophet, shall be destroyed' from among the
people." This is what St. Peter seems to understand by the
words, " I will require it of him ; and carries it out to mean
the destruction or damnation of such a soul.
Under the Christian dispensation, we have no intimation
thatrif a person refused to believe in Christ, or to hearken to
his words and practice his principles, that such a person was
put to death, or even punished in any manner whatever ; as
the Christian church had no such power given it, either eccle
siastically or politically. How then was the thing to be done?
how was such a soul to be destroyed or cut off from among
the people ? There is but one way, namely, that of the dam
nation of such a soul in eternity, in accordance with what we
have already quoted, and here repeat : " Fear God who is
able to destroy both soul and body in hell," in eternity, as
there is no such hell in this life, in which God will destroy
such a soul.
Now as the teachings of Christianity are directed to indi
vidual men, women and children, of a proper age, we cannot
refer the cutting off such as will not hear that prophet, to the
nation of the Jews, as a nation exclusively, and that this was
done in their destruction as a nation by the Romans ; we say
it cannot be referred to them alone ; because the statement is
broad, extending to all the souls of the human race, who have~
it in their power to hear this prophet. Were we to restrict
the fulfilment of this denunciation to that nation only, and to
no other persons of the human race, then we should falsify
the text, which says, " that every soul which will not hear
that prophet, shall be cut off from among the people ;" and as
we consider, means Gentiles as well as Jews, and all people

ANGELS OF THE SCRIPTURES. 205
of all ages, who have the opportunity of hearkening to his doc
trines. If the words every soul, are to be regariled, then it
will follow that the injunction is wholly of an individual char
acter, and not exclusively national. >
Now, while life lasts, no man is cut off from among the
people, even though he will not hearken to this prophet ; we
are compelled, therefore, in order to sustain the veracity of
God, to carry this matter into another world after death,
where such souls as had the opportunity of hearkening to
that prophet and would not, shall be cut off from among the
people of the saints of the Most High, and destroyed in hell ;
in which, it is written, that God is able to destroy both soul
and body.
But before we leave this subject, it will be proper to exam
ine the famous text upon which Universalists ground their
doctrine of a conscience hell, for sins committed ; by which
expiation or release is obtained, and the sinner made righteous
in the sight of God, but not by the blood and merit of Jesus
Christ. These people believe that sin brings with itself its
own punishment, its own whip, or correction ; as that when
one sins, he immediately is distressed in his mind on account
of it, and that distress, uneasiness," ordisquitude, is the very
expiation for the sin itself; by which we perceive that sin is
its own Saviour, and works its own cure ; and this is what
they call one kind of hell. If this were so, it might be called
a most glorious hell; and so far as we are able to discover,
might have saved the Lord of life and glory, the trouble of
coming into the world to die for sinners, and' the horrid ago
nies of the cross by the Romans. No man who can think,
will ever suppose that Christ came into the world, honored
the law of God, which Adam, with all his posterity have dis
honored, and then by his own voluntary act submit to a
shameful and cruel death ; and all for no other purpose than
to procure for sinners the opportunity of suffering for their
sins in their conscience ; a thing which would have been just
as sure, on the principle of justice, as if he had not thus came,
and thus suffered for sin and sinners. On this plan, therefore,
as propagated by Universalists, this conscience hell, is the
only and true Saviour from sin, in which there is neither
necessity of belief or disbelief, knowledge or ignorance, re
pentance or pardon ; as whoever sins, creates m and with
that sin, his own remedy. This is the nullification of all law
and of all penalty, with a vengeance.
But the famous text, by which Universalists prove that the
worst hell there is in existence, (and had king David for its
tenant, at a certain time ; out of which he escaped, however,

206

HISTORY OF THE FALLEN

and alPin this life,) is found in the 86th Psalm, 13th verse,
as follows : " For great is thy mercy toward me ; and thou
hast delivered my soul from the lowest hell." Now, say
Universalists, in a way of triumph, is there any worse hell
than the lowest one. Here they fix themselves, to this
point, and proceed to interpret all other texts of Scripture,
which speak of a hell, by this, as by the great, "and only con
text on this subject, — by which they ascertain it to be a far
worse hell than the grave ; and yet, strange to fell, it is pre
ferred to the grave by them, by an immense difference, after
all ; as it is found by experiment, that sinners can live in it
much better than they can in the grave.
It is highly proper that we enquire what is meant by this
lowest hell, out of which, David was delivered ; — whether it
was temporal sorrows and affliction, or a guilty conscience, on
account of sin, from which he was so miraculously delivered
by the providence and inrerposition of his God ? as we deny
its having been the latter in. any degree whatever. All men
who are at all acquainted with the history of king David,
from the time of his victory over Goliah of Gath, till he was
crowned king of Israel, know well through what difficulties
and opposition of enemies — with Saul at their head — he passed
to the throne. Seven years, or nearly so, he was treated as
an outlaw, and compelled to flee his country, pursued by one
continued storm of persecution, of hair-breadth escapes, in
fleeing from mountain to mountain, and from cave to cave —
pursued, waylaid, ambushed, and hunted like a wild beast, or
a partridge, asleep or awake — pressed on every side by con
tinual dangers — in perpetual fear of the assassin's dagger — the
emissaries of Saul. On these very subjects — and relating to
these very troubles, several of the Psalms were written, which
describe his situation, his distress ; as also the many miracu
lous deliverances which God the afforded him from his pur
suers. In one of these Psalms, is found this famous text, as
quoted above — namely : " thou hast delivered my soul from
the lowest hell." This is descriptive, and comparative lan
guage ; by which is understood his final victory over all his
enemies, and persecutors of the house, and kingdom of Saul,
and of his exhaltation to the throne of Israel. His troubles
during that time were so great, that he has used a figure of
speech, by which they are shown to have been worse than
death, or the grave could could have been to him, at that
time. That his afflictions during that period — a lapse of nearly
seven years — are meant by these strong words : the lowest
hell, we think we prove by the residue of the chapter, imme
diately following that statement, — which is : " O God, the

AJVUELS OF THE SCRIPTURES. 207
proud are risen against me, and the assemblies of violent men
have sought after my soul [life.] But thou, O Lord, art
full of compassion, and gracious, long-suffering, and plenteous
-in mercy and truth. O turn unto me, and have mercy upon
me ; give thy strength unto thy servant, and save the son of
thy handmaid. Shew me a token for good, that they which "
hate me may see it and be ashamed." Do not the above
words plainly allude to his temporal distresses at that time ?
if not, how could he-pray to be delivered from, the assemblies
of violent men, and from them that hated him, and sought
after his soul or lifej to take it away from the earth ? who did
this but Saul and his warriors, in their zeal to kill David ;
because he had been appointed to tbe kingdom by the prophet
Samuel, some time before he had the fight with Goliah? In
this class of the Psalms of David, which describe his sorrows
of that time, there are various ^direct allusions, in which he
praises God for signal help, and deliverances in battle from
death, and from being taken by the soldiers of Saul ; see
chapter Iv. of his Psalms, 18, 21, " He hath delivered my
soul in peace from the battle that was against me, for there
were many (invisible beings, or angels-of God) with me.
He (Saul) hath put forth his hands against such as be at
peace with him, (meaning himself,) he hath- broken his cove
nant, (with me, David.) The words of his mouth were
smoother than butter; but war (murder) was in his heart;
his words were softer than oil, yet vyere they drawn swords."
By the same rule of comparison that he calls Saul's words
drawn swords, he calls his -troubles with that monarch hell,
and the sorrows of hell which compassed him round about.
If David had not believed there is a hell in which there are
sorrows, he could never have used the word as descriptive of
his own troubles ; but the grave, in this comparison, is ex
cluded, as there are no sorrows in the grave, work nor device.
But from the account as given by David himself, there can be
nothing clearer than that he meant the deceit and treachery
of Saul, his father-in-law, who had several times broken his
covenants with David, by which his life was endangered, but
was as often saved by the kind and noble hearted Jonathan, the
son of Saul. In the 56th Psalm, 11, 12, he says, " In God have
I put my trust, I will not be afraid of what man can do unto
me. For thou hast delivered my soul (life) from death,"
which Saul and his assassins were in pursuit of. Irrthe 116th
Psalm, 3, 4, 8, he has the same afflictions in view, which drove
him from the sanctuary of his religion, to dwell among pagans
and idolators, where he remained till Saul's death. There he
says, " The sorrows of death compassed him, and the pains
of hell got hold of him, I found trouble and sorrow." But

208 HISTORY OF THE FALLEN
not the troubles of a guilty conscience, as there is no confes
sion of sin3, or of any particular sin, in any of this class of his
Psalms, as there are in those of his writing after the murder
of Uriah, and abduction of Uriah's wife. Sin and a distressed
conscience, therefore, was not his trouble at that time ; buj
his outlawed condition, being compelled even to sleep with
his life in his hand, as he fled hither and thither from his pur
suers. But to settle the question whether this lowest hell,
out of which David was delivered, was a guilty conscience or
not, we bring the 22d chapter of 2d Samuel, in which it is
plainly stated that this hell was the persecutions of Saul.
"And David spake unto the Lord the words of this song, in
the day that the Lord had delivered him out of the hand of
all his enemies, and out of the hand of Saul. And he said,
the Lord is my rock and my fortress, and my deliverer ; The
God of my rock (or hope) in him will I put my trust : He is
my shield, and 'the horn (hope) of my salvation, my high
tower and my refuge, my saviour ; thou savedst me from vio
lence, (from Saul and his dagger,) I will call on the Lord,
who is worthy to be praised ; so shall I be saved from my
enemies. When the waves of death made me afraid, the sor
rows of hell compassed me about, the snares of death pre
vented (or were aboutj me. 17, 18, He sent from above, he
took me ; he drew me out of many waters. He delivered
me from my strong enemy, (Saul,j and from them that hated
me, for they were too strong for me." And to show that
these sorrows of David were not on account of sin, he says,
verses 21, 22, "The Lord rewarded me according to my
righteousness ; according to the cleanness of my hands hath
he recompensed me. For -I have kept the ways of the Lord,
and have not wickedly departed from my God." This cannot
have been said of Christ, as if it were possible for him to
have wickedly departed from his God ; though it is likely there
are some allusions to the day and time of Christ in this class
highly descriptive Psalms ; but chiefly it alludes to the seven
years persecution of Saul, and other enemies, before he came
to the throne, over whom he finally triumphed. He says,
verse 41, 42, "Thou hast also given me the neck of mine
enemies, the heathen, that I may destroy them that hate me.
Then did I beat them as small as the dust of the earth, I did
stamp them as the mire of the street." This could have no
allusion to Christ, as thus he came not to do, to his enemies
of this life ; but David, as a conqueror of many nations round
about, may on that account, be said thus to have done to his
enemies. In the above examination, we feel confident that we have
shown clearly, that the lowest hell out of which God deliv-

AHfcrULtS OF THE SCRIPTURES.

209

ered David, was not any conscience suffering, as imagined by
Universalists; wherefore they must look for some other pas
sage, by which to prove that the worst hell there is in exis
tence is in this life, as from that passage it cannot be made
out. But as his sorrows were of an exceedingly aggravated
nature, he was justified in seizing upon the strongest lan
guage, and in making allusions to the worst of sufferings, even
to the sufferings of the damned.
Now if any Universalist should happen to agree with us
in this exposition, namely, that it was not from the sufferings
of a guilty conscience that David was at that time delivered,
but from personal afflictions of an outward and domiciliary
character, then such Universalists will admit that this lowest
hell consisted of mere trouble, such as may fall upon tbe most
pure character; and will be compelled to place such troubles
in the scale of human suffering in this life, above even the
sufferings of a guilty conscience, and presents a problem of
rather a vexatious aspect ; for as we understand Universalists,
it is sin which produces the worst hell that can exist ; while
according to David, it is temporal affliction ; if it be disal
lowed that he borrowed his idea of hell from the belief of the
existence of a hell in eternity, into which, in a Certain place,
David himself has said, all' the wicked, and the nations who
forget God, shall be finally turned. Psalms, ix. 17.
That there is such a hell in another world, is no where
contradicted in the Scriptures ; which, we should think, the
all seeing eye of inspiration would have done, if there is not ;
as the error is a monstrous one in theology, and could not
have escaped the foreknowledge of God, nor been allowed to
remain unforetold, as other errors are in relation to what is
essential to be believed or rejected, and that there is no hell
is very essential with Universalists. We know as well as
Universalists, that the word hell, in many places in the Scrip
tures, means no more than the grave, and very great afflic
tions in this life, &c. ; but we also know, and Universalists
know, and might believe, that the word* occurs, in many
places, and in such connection, as that allusions to the grave,
a guilty conscience, or to earthly afflictions of any kind, are
as impossible as that the word should allude to heaven, or
any other condition of happiness.
Is the hell of which DaVid speaks, as just above quoted,
the grave1? if so, then as before stated, the righteous have as
much to fear as have the wicked, and thither they must as
surely descend. Was this hell of which David speaks, the
afflictions of this life ? if 'so, then the righteous are even
more exposed, and worse tormented in this hell than are the
wicked; for it,is written in Scripture of them, that they " are

210

HISTORY OF THE FALLEN

not troubled as are other men, neither are they plagued as
other men ; and that there are no bonds (or fears of hell) in their
death." Psalms, lxxiii. 4, 5. From these passages, it is evident
that it is best to be of the number of the wicked, if there is no hell
to be feared beyond this life, as by that means, much suffering
for righteousness sake would be avoided.
But respecting this hell's consisting of fire and brimstone, many
eminent men of the orthodox sects have doubted, and wholly
deny its being composed of those materials, or,of any other mate
rial, yet believe in its existence. But how such an opinion is to
be maintained, we should imagine very difficult to make out ;
seeing the Scriptures of the New Testament, as well as the old,
speak of it as having been prepared, or created. These imag
ine that all the strong and specific language in the Bible, about
hell,. is but figurative, and intend nothing more than a state of
mind wholly cast off from God, and abandoned to irretrievable
and incessant depravity and despair in eternity. But this cannot
be, as in such a case the Scripture would not say that hell was
ordained of old ;, see Isaiah, xxx. 33, and in Matthew, xxv. 41,
that it was prepared or created for the devil and his angels. If
hell is but a state, or condition of mind only, how are we to im
agine such a state as having been prepared beforehand, by the
Divine Being ? Mental suffering does not, and cannot exist,
beforehand ; the idea is as impossible as preposterous. It cannot
be said of God that he has prepared a condition of mental suffer
ing, as being distinct and apart from the mind or spirit which
may suffer ; for mental distress is dependent on the being cf
mind. It cannot be said that God made fallen angels wicked ;
and unless this can be said, it cannot be allowed that he pre
pared their punishment, if it is but of a mental nature ; for their
punishment, in such a case, is in their own wickedness and men
tal suffering.
That the wicked suffer mentally, we do not deny, except in
those cases where they are past feeling ; but that God created or
prepared mental suffering, we do deny, as that is a consequence
following on the commission of sin, and cannot precede rty on
which account it needed not to be created or prepared by the Su
preme Being, as it is of spontaneous growth, from its own origin,
that of sin and rebeUion.
If the hell of eternity is wholly mental, — how is it then that
the bodies of the wicked are to be cast into it? For it is said —
as we have already frequently quoted — that the Saviour caution
ed his disciples to fear him who is able to destroy both body and
soul in hell, which cannot be done, if there is no literal hell, as
the body cannot suffer mentally and knowingly. If the terms
fire and brimsone, lake of fire, hell fire, the unquenchable fire,
and eternal fire, are all to be understood as merely figuritive, we
ask, what is gained by it? This, and this only ; helL is much

Angels- of the scriptures. 211
worse than the literal sense of the Bible makes it to be ; and
what right has any man to do this ? But the truth is, all such
persons as thus believe, do by no means intend to lessen the hor
rors of that state ; yet they do so, in the most direct sense ; as
it is impossible for the mind to conceive of mental suffering as
acutely as it can of the suffering of the senses. To prove this, we
will state a case, thus : let a person who is endowed with the
powers of eloquence, to such a degree, that an audience consist
ing of thousands, are carried in his flights of language to the
very heavens, and made almost to feel, to see, and to hear, the
unutterable things of which St. Paul speaks, which 'he saw in
Paradise — let him paint the horrors of war till the blood freezes
in the veins, or the fountains of tbe head gush out in tears, at
the recital of pain and suffering ; let such an one describe — as is
often done— the deep, deep chasms of hell — consisting of burn
ing flames which never go down — of waves, of gulphs, and
floods of roUing fiery billows, that sweep in ceaseless tempests
over that dismal ocean of wo, without end, — tiU the very hairs
of the head stand erect, and the blood rushes to the heart for shel
ter — with eyeballs distended in their sockets — thrilhng soul and
body with agonies intolerable ; but the instant it is said, by way
of paraphrase, by the orator, that all this is but a figure, the
mind and body, in a moment, are released, as from the wreck,
and lose their tension — while a sensation of comfort passes over
the mind, on account of the transition from fact, to thaf which
is merely a figure. A figure is infinitely less, in every sense of
the word, than the thing it signifies; on which account, those
among the ortthodox, who teach that hell is not literally what it
is stated to be in, the bible, throw it so far beyond all human con
ception, that itceases to have any effect ; and is of just as much
force to deter from the commission of sin, as the threatnings of a
parent of eondign punishment would be to an infant of a day
old : which is just none at aU. We therefore, believe it to be of
literal existence — according to the word and letter of the Bible.
Such a place is suited to the purposes of suffering and punish
ment of both soul and body ; while a mental state of distress is
adapted to but one, and besides, it is anti-Scriptural ; as no man
has a right to exceed the letter, of Scripture, in his descriptions,
either of hell or heaven — nor yet to fall below that letter. Such
of the orthodox sects, as flinch in their faith of a literal hell, and-
are ashamed of its horrors, and would fain hide themselves
under a figure, are doing the cause of religious truth no gqpd ;
as by such a course, the sanctions of moral law are greatly lessen
ed, if not entirely taken away, on account of this inconceivable
figurability. Tangible objects— such as fire and brimstone, or
any thing else which is matter— can never be used as figures of
mental distress, or the sufferings of spirit or mind, because they
are not in any sense similar to each other. The. howling of the

212 HISTORY OF THE FALLEN
winds, the commotions of flood hi uproar, the tumbling of moun
tains or worlds to atoms, or the rage of oceans of flame, fed by'
the combustion of the universe, could be no figure of mental
ruin ; as no conception thereby is obtained of such a condition.
The opinion of the existence of such a place, is coeval with
human existence ; and seems exactly adapted to our condition
under the Divine government : as from this idea, all the force of
moral law is derived, and even the force of human laws ; for
what human law is that, in any nation — in any age of the world,
which has no penal sanction. The belief, therefore, in the ex
istence of this great and terrible sanction of the Divine govern
ment, is but in accordance with' the fitness of things in every age
of the earth, and ascends in importance, as it is adapted to the
immensity of the great universe of God.
If it be said that the doctrine of the existence of a hell in anoth
er world, is of no importance to the inducement of a good life in
this, then it may be said with equal truth, that penal sanctions, as
it respects human laws, are of no importance in their observance
among men, which were a man to assert, he would be set down as
a fool — even by Universalists, themselves. Is it not, therefore^
proper to believe, that God, the Almighty Ruler of the whole uni
verse, is as strict in his sanction of his laws as man is, and in
finitely more so, and that from this fact, the very idea, as
well as the necessity of penal sanction, was derived to human
society. Concerning this place, it is said in Psalms, that — " the wicked*
shall be turned into" it, "with all the nations that forget God."
Now, how is this ? Are they to be emptied out into infinite
space, Uke a bag of chaff, to wander where they will ? Then,
infinite space is hell ; which cannot be. By this remark of inspi
ration, it would seem they are to be in company : and as finite
beings are of necessity local, then this hell is a location, — which
cannot be said of infinite space : which is not a Ideation, but is
its exact opposite in its nature : as that which is everywhere
present, cannot be a location. Now, as the bodies of the wicked
are to accompany their minds ; and as soul and body, both are
local, it follows, that the hell into which they are to be turned, is
also local, and if local, then it is of necessity literal, and if Uter- <•¦
al, it was of necesity created, or prepared ; as the Scripture of St.
Matthew says, it was for the devil and his angels, into which this
earth, at the day of judgment, is to be cast ; and also aU other
worlds, if any there are, or may he, which shall apostatize — will,
it is likely, be also cast, at the respective times of their reckoning
with the offended Creator.
Thus we have made a few remarks on the belief which some
orthodox persons entertain, that the strong language of Scrip
ture, namely : that of fire and brimstone, is wholly figurative, —
which opinion cannot be otherwise than anti-Scriptural.

ANGELS OF THE SCRIPTURES. 213
That this hades, which is however quite another thing, was
in the bowels of the earth, was believed by the, ancient Greeks,
before the Christian era, whither the souls of the wicked after
death were sent, and was by them called Tartarus; where, in
this dungeon of the globe, they are bound in penal chains, with
out hope or -mitigation of wo. But how came the Greeks by
such ah opinion in their religion ? Very easily, as some parts of
the Old Testament, to wit, the book of Genesis, and of Job,
which were written sixteen hundred years before the Christian
era, and other parts, as Exodus, Leviticus, Numbers, Deuteron
omy, Joshua, Judges, Samuel, the book of Psalms, Proverbs, and
Ecclesiastes ; a thousand years, and some of these last mentioned
more than a thousand years before that time ; in which books
such an idea is frequently inculcated, and plainly stated, as in
Job and Psalms, as before quoted, from which such Greeks as
could understand the Hebrew might have derived it. This
opinion is also taught more or less in several of the prophets af
ter the time of David and Solomon, especially by Isaiah. It is
allprecorded in the Book of Wisdom, in the Apocraphy ; which
if Mpt of inspired authority, shows, however, that the writers of
the book, even four hundred years before the Christian era, be
lieved this doctrine.
t Socrates, the greatest moral philosopher of ancient Greece, be
lieved, not only in the immortality of the sbul, but in this Tar
tarus, and in rewards and punishments in another world, whose
remarks on that subject to his pupils and disciples at the very
time of his death, were as-foUows : " Set not too high a value
upon your children, your life, or anything in this world, as
upon justice : that when you appear before the tribunal of
Pluto, (the king or God of hell) you may not be at a
loss to defend yourself in the presence of your judges." Di
rectly after this, he adds, that such as will live in despite to the
laws of justice in this world, shall have the laws for their enemy ;
" and when you are dead, our sisters the laws in the regions
below, will be as little favorable to you." Rollin, vol. 4, p. 36.
It is impossible to understand this great and renowned man,
who lived over four hundred years before Christ but of such a
hell', or Tartarus, as existing in the bowels of the globe.
The Greeks were amazing in their love of knowledge, and
travelled everywhere in its pursuit ; and what should hinder their
knowing the theology of the Jews ? as it was an easy matter for
them to go to Jerusalem, which in_those ages was more famous
for its religious knowledge, than any other city .or country on the
globe. How could a Greek understand anything else, than that
such a place is in the bowels of the earth ; from reading Isaiah in
the Hebrew, who wrote six hundred years before Christ. See
chap. xvi. 9, where hell from beneath, is said to have been moved
on the occasion of the death of one' of the kings of Babylon.

214 HISTORY OF THE FALLEN
What could they understand from the words hell from beneath,
but that it was in the earth, which they called Tartarus. That
the Jews believed this opinion long before Christ, we show from
the prayer of Mng.Manasses, while at Babylon as a captive, a
sentence of which reads thus : " Be not angry with me fore^gr,
by reserving evil forme; neither condemn me into the lower
parts of the earth." See Apochraphy. Which prayer is al
luded to in 2d Chronicles, xxviii. 13. Manasses had been ex
tremely wicked as a king at Jerusalem, and had caused his peo
ple even to excel the very heathen in idolatrous abominations ;
which, when he went a captive to Babylon, he repented of and
prayed, not to be cut off and sent down to Tartarus, or the lower
parts of the earth, which prayer was heard ; as he was restored
finally to Judea again, and passed the residue of his days in acts
of righteousness. His prayer, therefore, cannot be understood
as extorted by the mere fear of death and the grave ; as he knew
he must die finally, as well as others ; but rather from a divine
conviction of sin, and the dread of damnation in another world,
on which account he prayed against so dreadful an end, andj
heard. But as corroborative and also as proof positive oi
truth of this behef, we bring the remarkable' statement of
Peter ; by whom in the Greek this word Tartarus, is used, tq
denote the place to which the faUen angels were doomecySee-
2d Peter ii. 4. " For if God spared not the angels that (whoj|
sinned, but cast them down to Tartarus," — which is translatea
hell in the English, and certainly means more than the gra^in *i
the Greek, and of course must also in the English, or any other
language. By this expression of St. Peter in the Greek, it is the opinion
of Adam Clarke, as he understood the Greek well, that he meant
a place of darkness and wretchedness, from which it is impossi
ble for them to escape . That the thing is true, and that there is
a Tartarus, or hell, in the bowels of this earth, where the fallen
angels, such as are allowed to be here, are Uable to be sent, be
sides the hell which was prepared expressly for them somewhere J
in infinite space, to which they must all go at the day of judg
ment. See Luke viii. 31. " And they (the evil spirits whichhad
possessed the man among the tombs) besought him (Christ)<|§at
he would not command them to go out into the deep." This ,
deep against which they prayed, could not have been the lake
Genesareth, nor yet the ocean, because to go into the waters was
the very thing they desired, which they did, in company with a
great herd of swine; wherefore, their apprehensions were
directed to the deep of 'Tart arus in the fires of the globe, in
its centre or internal parts, or their request had no meaning at all.
But although we beUeve in this prison-house ef the souls of
, the wicked, where they are and shall be confined till the day of
judgment, and that it is in the subterranean fires and caverns ef

ANGELS OF THE SCRIPTURES. 215
the globe ; yet by no means do we entertain any such idea as
that such a condition is a purgatory, as held by the Cathohcs ;
but is used only as the anti-chamber to a further and final dam
nation, at the time of the end of the world. If the idea is horri
ble, we have it to say that there is laid no necessity upon any hu
man or angelic creature to qualify himself for such a condition,
for such an awful end ; and that there is a heaven as glorious as
hell is horrible ; which all creatures who are now lost, both an
gelic and human, might have secured by proper attention to, the
means afforded. It is in the kingdom of grace as in the kingdom
of nature. God has bestowed an infinity of blessings and mer
cies which are adapted to the support of all the powers of our
animal natures ; yet though this is done, he will feed, clothe,
comfort nor house any man, only as he shall seize upon the cir
cumstances and conditions of things by which he is surrounded.
So it is as it relates to the avoiding this terrible hell and Tartarus
of which we are treating in this work, and of securing a place in
heaven ; we have only to lay hold of the hope set before us, and
takjjiadvantage of the circumstances of mercy which God has
provided in his Son, by which means salvation may be secured,
which fact is sufficiently redeeming in its nature and end, to
counterbalance the exposedness there is of falUng into the other
^extreme, which is damnation.

Respecting whether other worlds may have been destroyed
as this is to be by fire, and some proofs of such occurrences
according to late astronomical discoveries.
But if there are other worlds which are peopled, and any of
them have sinned as we have done, it follows therefore, that there
I may have been, and yet may be, many days of judgment such
as is to take place respecting this world on which we live. If
so, then may we not inquire whether they were, or shall be
tempted as Eve was, by a devil ? To which we reply, that from
thFtimeofthe fall of the angels till the day of the judgment of
this earth, there is no doubt but Satan, with his fallen associate
spirits have been, and now are permitted to be the triers of the
heads of the people of all worlds. But how many have withstood
his wiles, as Eve should have done, we cannot teU ; but at the time
of the judgment day of this world, it appears that the permissive
wanderings of Satan and his associate powers is to be ended, as
he and they are to be shut up in the bottomless pit, the hell which
was prepared for the devil and his angels originally, from which
he and his companions are never to be released. For which rea
son it would appear that from thence forward, after that time, their

216 HISTORY OF THE FALLEN
blasting influence is no more to be feared or felt ; a new era of
things or a new dispensation of eternity is to commence ; when,
thereafter, a new mode of trial, or of probationary procedure is to
be entered upon, with respect to any new worlds which thereaf
ter may be created and peopled. In order that immortal intife
gences may pass through a probationary state, and be tried as to
their fealty, with respect to any law of God, we are not to sup
pose a Satan and evil spirits necessary. Yet as these were found
in a state of apostacy and rebellion against God and all his works,
they have been allowed to be our triers or tempters, as well it is
likely as the inhabitants of all other worlds, and will still be al
lowed so to do if any more worlds may be created and peopled
before their final doom in the bottomless pit. Neither are we to
believe that the devils or fallen angels, by so doing have served
God in his purposes, or fulfilled any wish or decree of his : but
as their natures are now evil, and that in the extreme, and ever
bent by inclination to do injury, out of revenge and malice
the Divine Being, this disposition has been permitted to bi
tempters or triers of the free-will or free-agency of such as
been placed in a probationary condition, of lower orders
themselves. But though they have been allowed to be>'
tempters of all worlds, as yet created, we know not whether they
have succeeded to introduce sin and ruin in any other globe" "

this on which we dwell. Yet we fear that such is the truth? an^
the following is our reason for such fear : " It is an extraormna-,
ry fact, that within the period of the last century, not less|han
thirteen stars in different constellations seem totally to have disap
peared ; forty to have changed their magnitudes, by becoming
much larger, while others have dwindled away to mere specks in
the firmament, compared with their former size ; while there has
apappeared ten new stars, where heretofore there was nothing.
Several of these so disappearing, exhibited all the signs of confla
gration, seen even at mid-day, appearing some a langer and some
a shorter time, then disappearing forever." Good's Book of Na
ture, p. 35. (See the Plate, which shows the descent of suchf
globes to hell as have had their day of judgment.)
From this fact, we conclude that those stars which have^is-
appeared, have been destroyed by fire, as this is to be, at theVast
day, and consequently that the beings which inhabitated them
have sinned as we have done, and have been judged ; the good
saved and the bad cast away, according to the unalterable pro
cedure of the Eternal. The appearance of those new stars,
shows also, that the great work of creation is still going on in
the various regions of infinite space, which can never be filled
up, though multiplied, a million a second, without end. But
when it is considered that those stars which have thus disap
peared were suns in the firmament, and gave light each to a
system of worlds or planets which moved about them, then the

ANGELS OF THE SCRIPTURES. 219
idea of the ruin of so many systems enhances the horror of the
reason of that ruin ; which must have been sin, as we see no
reason why they should be destroyed, if not on that account.
The appearance of those ten new stars, shows that ten new suns
have been created, with ten new systems revolving about them ;
but on account of their distance from this earth, their planets or
satelites are not discernible, while the suns are. The forty
which have changed their positions, have been differently ar
ranged by the Creator, merely for order's sake, and to restore the
balance of the stars, as dictated by the principles of attraction and
repulsion, the unalienable laws of matter.
In corroboration of the above opinions, we will mention that
in many parts of the world, in various ages, there has fallen to
the earth, singly and showers, stones of considerable size, weigh
ing from seven to two huhdred lbs. ; and in on one instance —
April 5, 1825 — in. South America, there fell to the earth from
the atmosphere, a body of iron of seventy cubic feet dimensions,
jgrceighing several tons.
^flJEn. one instance, but a few years since, there was an immense
jock, imagined to be about a quarter of a mile in , length — which
ui^descending from the regions above, with a velocity altogether
inconceivable, dipt into our atmosphere, but with such violence
that it glanced away (the same as a stone glanced on the water,
when thrown swiftly,) into the regions of space again; but
whether it returned by the earth's attraction, and fell into the sea,
or on some unknown parts of the earth, is unknown.
The volcanoes of the moon, it is conjectured by some, are the
origin of those stones ; but by others, that they- may have been
thrown off from worlds in a state of dissolution by fire, the frag
ments of which fly. in all directions, — some reaching distant
worlds, which might intercept their courses ; while other frag
ments are still flying, having met with no interruption ; and will
continue to fly forever, unless impeded by some other body in
space. For a particular account of all the instances on record, res-.
pecting the fall of stones from the heavens, their weight, number^
«|„ see Adam Clarke's Commentary on the 10th chapter of
shua, Old Testament. The moon, though not in a state of
ruin, as supposed by some, is nevertheless, no doubt in a condi
tion of perpetual change and eruption on its surface. This
appears, when viewed through the most powerful telescopes ; as
the moon's surface is exceedingly broken and interspersed by -^
pointed mountains, deep vaUies, and small bodies of water. If
earth and water are found there, which is evident from its ap
pearance, then there must be vegetation ; and if vegetation, then
animal life ; and if animal life, there must be, of necessity, rea
sonable beings, or all these things there exist .in vain, so far as
the moon's existence can be said to glorify God, only as seen by

220 HISTORY OF THE FALLEN
the inhabitants of distant worlds. Those reasonable beings are,
therefore, no doubt just such beings as inhabit this earth, subject
to all the laws of nature that we are, and to the moral government
of God, equally with us ; as for what other purpose- than the
developement of intellectual beings, can the creation of any globe
of the universe be caUed\forth?
It is also our opinion, that all such worlds as have, or may yet
sin, have been, and will continue to be, removed out of their
orbits, and cast into this lake of fire, as we are sure is to be the
case with this, at the last day, as before argued. This lake, sea,
or ocean of fire, is no doubt situated so far from the other parts
of the universe, that the power of attraction as existing between
the worlds of the universe, cannot reach it; where it remains,
resting on its own centre, in the great vortex of space, without
motion or revolution ; on which account it may be spoken of
with an emphasis as horrible as, eternal, that it is the place of
outer darkness, and of hopeless damnation. As it respects those
ten new systems of worlds, there is no doubt that Satan has long
ere this time visited them, as he did this world as soon as it was
made, for the purpose of introducing sin and ruin ; but whether
he has succeeded, as in the case of Adam and Eve, can never.be>
known till the day of eternity ; when the mysteries of that now-
impervious state no doubt shall be revealed, so far as shall be for
the happiness of the good, but not of the had, who shall never
know anything of the glory of God's power, except their own
-hopeless and lost condition. But as to those thirteen systems
which have passed away, there can be no doubt but he has suc
ceeded to seduce them, or they would not have been -destroyed,
but continued, as the places of origin to human souls and bodies,
while eternity should endure, as would have been the case with
this world if it had not sinned.
But, was not sin necessary here, in order that death might
reheve the earth of its surplus numbers : as death is the conse
quence of sin? We answer — No ! Sin was not necessary for
this, nor for any other good purpose ; because it was in the pow
er of God to translate the eldest inhabitants of the globe, as their
numbers should approach an inconvenient amount of popula
tion, as is shown by the translation of Enoch and Elijah. Tfflb
same doctrine may be apphed to all worlds, which have, do now,
or may yet exist, which have not and may not sin. But what is
translation? It is the instantaneous change of a corporeal and
tangible body, to a spiritual and supernatual condition, so as to be
placed above the ordinary laws of nature, as now developed ; not
being subject to gravitation, to thirst, to hunger, or to be injured
by any of the elements of nature, as the winds, water, or fire, but
fitted to exist in a superhuman condition, altogether invisible —
the same as was the body of Jesus Christ after his resurrection.
We do not however, infer from this superhuman condition —

^.waajba OF THE SCRIPTURES. 221
which would have endowed such as would have been translated,
or shall endow the human race, when raised from the dead— that
the elements of heU wiU not be able to effect the souls and bodies
of the wicked in that condition ; which hell, however, we do not
allow,, is any part of nature ; but exists unconnected with any
and all things but itself.
On this view, what immense hosts, what unnumbered and in
finite myriads of translated and intellectual beings are every
moment rushing from all points to the throne of God, whichis
the centre of the universe, and region of the heaven of the holy
angels, and, of all who are, or will be saved. But if this hell,
which was prepared for the devil and his angels, is to be the
receiver of all sinning worlds, will it not be greatly enlarged from
period to period, as such worlds shaU be cast therein ? This will
follow of necessity : which idea, it is not impossible but both
Isaiah and Habakkuk have alluded to (see Isaiah, chap. v. 14,)
" Therefore hell hath enlarged herself, and opened her mouth
without measure : and their glory, and their multitude, and their
pomp, and he that rejoiceth, shall descend into it." Also Habak
kuk, ii. 5.— "Yea also, because he transgresseth by wine, he is
a proud man, neither keepeth he at home, who enlargeth his
desire as hell, and is as death, and cannot be satisfied." Now if
it be said of these passages, that "they allude solely to the grave,
then those two prophets have said no more than that the wicked'
shall die a temporal death ; which, however, is to happen also to
1 the righteous; on which account, hell enlargeth herself as much
for the one as for the other. It remains, therefore, that, this hell,
which may be enlarged, — may be thus enlarged by the accession
of contaminated globes, as well as by the accession of all the"
bodies of wicked men, at the day of judgment, and perdition
of the Ungodly, and not only of this, but of all sinning
worlds. But it is. held by some who are eminent for their bibli^
cal knowledge, that at the day of judgment, the earth is not to be ¦
removed out of its place,, nor yet annihilated, but is only to be
purified by fire, by being melted down into a universal state of
fusion \ which, when cooled, is to be fitted up into the New Cre
ation, which is promised, and believed will take place after the
day of judgment; yet it should be remembered, that a renova
tion is not a creation — observe the language: "Behold I make
all things new," as is stated in Rev. xxi. 5, and is far enough in
our opinion, from saying, behold I new vamp, or new model or
repair all things. In the same chapter, verse 1st, the compietev
removal of this globe from its present situation, is certainly
spoken of, as foUows : "And I saw a nexo heaven, (atmosphere )
and a new earth, for the first heaven and the first earth were
passed away, and there was no more sea." Isaiah speaks of this
same thing, chap, Ixv. 17, "For behold, I create new heavens
14

222

HISTORY OF THE FALLEN

and a new earth, and the former shall not be remembered nor
come into mind." But some imagine that this new heaven and
new earth, which are to supplant the first heaven and earth, is to
be nothing more than the substitution of the Christian dispensa-
sation for that of the Jewish. This, however, to us seems im
possible ; because the peculiar phraseology of the prophet Isaiah,
precludes such a sense. And what is this peculiar phraseology?
see a part of the quotation again, which is here included in
brackets, ["and the former heavens and earth shall not be
remembered, nor come into mind."]
Now Christianity has been established in the world more than
eighteen hundred years, yet the Jewish law and religion are not
forgotten, nor gone out of mind, but are constantly brought to
view in all the world, where the religion of the Bible is taught ;
and will continue so to be as long as time endures, and in fact
is a part of Christianity, as it gives rise and authority to the New
Testament itself. The Revelator is no less peculiar in his phra
seology, or language, on this thing than Isaiah is ; for observe
the last line, in brackets, of the 1st verse of chapter xxi. : " For
the first heaven and the first earth were passed away, [and there
was no more sea," or ocean.] A religious or Civil dispensation
has no ocean or sea attached to it, nor can such things be used
as figures in reference to them ; on which account we here learn
with certainty, that the earth, and the matter of which it con
sists, is to be taken away; not annihilated, but removed out of
its orbit, and cast into hell. But if there remains yet a doubt
respecting such a conclusion, we bring St. Peter, in his 2d Epis
tle, ii. 5, to remove it altogether : who says that the same world
that was overflowed by water, at the time of Noah's deluge, "is
now kept in store, reserved unto fire against the day of judg
ment and perdition of ungodly men."
Now we ask Universalists, who make such a mock of the
orthodox opinions, about a day of judgment, and the burning of
the globe at that time ; if all the judgment day St. Peter meant in
that Scripture was the destruction of the Jews by the Romans,
how is it that he has spoken of them as having been drowned in
a flood ? and besides, how is it that a dispenaation can be wet, or
overflowed by water 7 At the time of Noah, the Jews did not
exist, and therefore the world which was destroyed by its waters,
was not that of the Jewish dispensation, but is the very world on
which we live, the earth, which is noio kept in store unto fire,
&c. ; and has nothing to do, nor ever had any thing to do, with
the Jewish nation or religion. In agreement with this very idea
about the end of the world, as above' stated, by St. Peter, see the
102d Psalm, 25, 26, " Of old thou laid the foundation of the
earth, and the heavens (atmosphere) are the works of thy hands.
They shall perish ; but thou (God) shalt endure ; yea, all of
them shall wax old, like a garment, as a vesture shalt thou

AnfcrJSLS OF THE SCRIPTURES. 223
change them, and they shall be changed." This was spoken of
the literal world or earth, because he says the Lord of old laid
the foundation of the earth, this mundane system, but it shall
perish. This is still more plainly stated by St. Peter : " But the
day of the Lord will come as a thief in the night,Jn the which
the heavens shall pass away with a great noise, and the elements .
shall melt with fervent heat, the earth also, and the works that
are therein, shall be burned up," and according'to the Revelator,
be cast into the lake of fire and brimstone ; when there shall
succeed a new heaven and a new earth, which will occupy the
same region of space which now occupies the space of the solar
^system, wherein shaU dwell righteousness, or holy beings, with
out end, and is to be a new creation, but not a mere renovation.
Having thus far treated on a number of curious matters, as
that of -the animal called the Nachash, of the creation of the
angels, their fall, the origin of sin, the peculiar mode of their trial,
location of heaven and hell, place of confinement of the souls of
the wicked dead, removal of this globe to give place to another,
for other purposes, with many other subjects arising out of them ;
we now hasten to an account of the operations of Satan with the
heads of our race, in producing their fall ; and to give further
evidence that Satan with his angels are real, and not imaginary
beings, as Universalists seem to believe.
END OF THE FIRST PART.

HISTORY OF SATAN,

AND

PROOFS OF THE EXISTENCE

OP

DEVILS AND EVIL SPIRITS:
WITH MANY OTHER CURIOUS MATTERS, CONNECTED
THEREWIH | INTENDED A3 A REFUTATION OF THE
MAIN POINTS OF UNIVERSALIST THEOLOGY,
NAMELY, THAT THERE IS NO HELL, NO
DEVIL, NOR DAY OF JUDGMENT.

PART SECOND.

By JOSIAH PRIEST,
Author of the Christian MiMcnium, American Antiquities, Sfe. fyc.

ALBANY:
PRINTED BY J. MUNSELL,
JTo, 38 State Street.
1837.

HISTORY OF SATAN, &C.
PART SECOND.

An account of the operations of Satan with the heads of our
race, Adam and Eve, in producing their fall ; with further
evidence than is produced in the first volume, qf the exis
tence of Devils and Evil Spirits, who have a literal and
personal existence, according to the Scriptures as we under
stand them, and as understood by Oorthodox Christians
throughout the World.
That there is such a being as is called Satan, Devil, Serpent,
Old Serpent, Evil One, Destroyer, Accuser, Apolyon, Abad
don and Evil Spirit, we proceed, in this second part of the
work, further to prove, from the holy Scriptures, but more par
ticular from the New Testament ; and shall show, that he, as
weU as his associate evil spirits, are real beings, and not imag
inary ones ; or at most as some believe, are nothing more than
diseases of the body and mind, the images of the heathen, and
evil principles or passions of the human soul. In the book of
Genesis, the oldest writing now in existence, 3d chapter 1st
verse, is found the first intimation of the existence and character
of Satan, who is there brought to view under the name of the
Nachash; which word is erroneously translated, both iii the
Greek and the EngUsh, as we have shown on the first pages of
the first part of this work. The reason this name, Nachash,
was given by Moses to this evil spirit, the head of all evil beings,
was because he entered into the mental and physical powers of
a certain animal known to Moses by that name, or (as it is in the
Arabic, which at that time was the same with the Hebrew,)
K-ha-noos, and meant the Orang-outang — for the purpose of
attempting to deceive our first mother, with respect to that which
God had forbidden her. That this spirit, so entering into the
organs of that animal, and who, by that means misled the mind
of Eve, was Satan, the chief of the fallen angels, we think we
prove by the following argument and Scripture. And to com
mence, see Rev. xii. 9, " And the great dragon was cast out. that
old serpent (or K-ha-noos) called the devil and Satan, which
deceiveth the whole world; he was cast out into the earth, and
his angels were cast out with him." Here iu this Scripture by

228

HISTORY OF THE FALLEN

St. John, who well understood the meaning of the term K-ha-
noos, in the Hebrew, or ancient Arabic, as it related to a being
of an intellectual and spiritual nature, has mentioned two other
names or appellations by which he is known, as that of Satan
and devil, which belonged, to this being; and as determining
the point that there was a spirit alluded to by St.' John, con
nected in this affair of the serpent, entirely independent of the
animal called by Moses the Nachash or K-ha-noos; we notice
the very peculiar appendage of the words old serpent, the devil ;
and also, that of his having angels, or ministers, and of his once
having inhabited a part of heaven. Now by no rule of lan
guage, figure or analogy, can"- this account be understood to be
descriptive, of either an animal or of a principle. But if it is to
be understood as Universalists teach, namely, that the words old
serpent, Satan and devil, signify no more than the diseases of
the body and mind of man, we should like to know what disease
it is, of either body or mind which has angels at its command ;
or which of the passions have any of these extraordinary accom
paniments. Or if the idea be carried still farther, and the idols
'and images of the heathen are said to be this devil or Satan, and
old serpent ; still a difficulty is presented, inasmuch as St. John
speaks of but one such being to whom belongs these appella
tions ; while the idols and images of the heathen are many,
and therefore are not meant by this description of the Revelator,
cts the singular cannot represent pluralities, except by delega
tion. The ancient Jews, in their commentaries on the laws of
Moses, speak much of this being; and of his personal existence,
and of his having been cast out, with his troops, from the place
of holiness, or heaven;, which opinions go far at any rate, to
prove that the Jewish Rabbins, except the Sadducees, thought
on this subject far different from the Universalist Rabbins of the
present day, and is no small evidence of the folly of the latter.
It is of no avail to the Universalists, that the Sadducees, a
_ branch of the Jewish Church, denied the existence of both an
gels and spirits ; for in Acts, xxiii. 8, it -is said that the Pharisees
confessed the doctrine of the existence of superhuman angels and
spirits, to which doctrine St. Paul pointedly subscribes in all
his writings, and also in this book, the Acts. It is said of him
by St. Luke, the writer of the book of Acts, chap. xxvi. 5, that
he was a Pharisee of the straightcst sect, and therefore belived in
the existence of angels and spirits, both good and bad. The Sad
ucees were more opposed to Christ than any other religious sect
of the Jews, and gave the Christian church more trouble after
the death of the 'Saviour, than any other. They were the Uni
versalists of the day, and believed that there is neither rewards,
nor punishments after death ; but that men are rewarded and
punished in this life, for the good or evil deeds they do. But
the Pharisees believed in the existence of a heU in eternity,

ANGELS OF THE SCRIPTURES. 229
whither the wicked went immediately after death ; and this idea
is no where contradicted in St. Paul's writings,; but by fair infer
ence it is abundantly estabUshed; that St. Paul believed this trait
of the Pharisaic doctrine, is shown when he declared before"
Agrippa that he was educated a Pharisee, which pecuhar trait he
has no where renounced, but confirmed in his epistles.
A great teacher in matters of religion and the disputes of his
day, on that subject, as carried on between Saducee and Phari
see, and both of these against the heathen, as St, Paul was, it is
extremely probable would have something to say against the
behef of the existence of Satan and evil spirits, as beings, if he
did not beUeve it. Paul was not a man that was afraid to make
inroads upon old established opinions, if such opinions were not
agreeable to the truth, as is seen in all his doings, wherever he
went preaching the "gospel. Now if the belief in the personal
existence of devils and of Satan, was but A branch of the ancient
Persian religion, derived from the mere imaginations of their
idolatrous priests, how is it that St. Paul has not corrected and
exploded it 1 The circumstance, therefore, of his not having
done this, is a powerful proof that he admitted the doctrine. And
that he did admit the doctrine, is shown from his casting out the
spirit of divination, or famiUar spirit, which was in the soul of
a certain damsel at PhiUippi — see Acts, xvi. 18 — by which
means she immediately lost her extraordinary power to reveal
secrets, and by which her owners lost their income. Nothing is
clearer, therefore, than that St. Paul did believe with all his
heart, just what Universalists as heartily deny, with respect to
the real personal existence of evil spirits.
By the terms old serpent, the devil, &c, St. John did not mean
the heathen Roman empire, as supposed by some ; as the Ro
mans did not adopt the image of the great red dragon, the boa
constrictor of the tropical deserts, till the second century of the
Christian era, as the image of their power, which they then began
to paint on the standards of their armies ; on which account, the
term old serpent could not be apphcable in the time of St. John,
even allowing he was prophesying of the persecutions of heathen
Rome against the Christians. It cannot fail to be perceived that
it would have been exceedingly out of order for St. John to speak
of that which did not exist at his time, as being old ; though the
heathen Romans did even then persecute Christianity, nor could
she be accused of having deceived the whole world, although she
was entirely addicted to idolatry, from her very rise as a nation.
If this is objected to — and it is insisted that her idolatries have
deceived the whole world— we enquire how this is made out,
seeing all the world, from Adam till Noah, and from Noah till
Constantines time, was given to idolatry, with the bare exception
of one family before the flood, and one lineage of the Jews after ?
It is clear, therefore, that St. John meant by the term old serpent,

230

HISTORY OF THE FALLEN

Satan, and devil, that evil spirit which seduced, in the disguise
of an animal, our first mother, the woman of Paradise, and with
her that of the whole world.
But what is the reason, the Revelator has spoken of this spirit
under the name of dragon, — great red dragon, 8fc, if it meant
primarily, and solely, the Roman heathen empire, as opposed to
Christianity ? We answer : for the very same reason that Moses
has spoken of him as being a Nachash, or an Orang-outang— as
we believe it was. In the case of Eve, Moses has spoken of him
as being a Nachash, or K-ha-noos, because Satan used that animal
as an instrument of deception, and therefore received this name :
so in the case of the heathen Romans ; St. John calls him drag
on, because it was by the means of that great Empire, (the Ro
mans whose Royal ensign, painted on their mihtary flags, and
standards of their armies, was the great red dragoh of the desert,
the boa-constrictor,) that Satan instigated^ and finally carried on
a persecution of nearly three hundred years against Christianity.
If the reader will pay attention to the arrangement of the words
of this verse— Rev. chap. xii. 9 — he will find that the term old,
is not applied to the word dragon, but only to the word serpent;
that old' serpent, the devil. The word dragon, was then used
only by anticipation ; as the circumstance which gave to Satan
this peculiar and additional name, did not exist at the time of St.
John ; it is true, however, that the Revelator did foretell the perse
cutions of the great red dragon — the heathen Roman empire
against Christianity : but that this dragon should be overcome by
the blooa of the Lamb, and himself, with his nobles, his armies, and
all his power should he cast down, and be compelled to give place
to the religion of Christ. This was accomplished : For the
whole Roman empire was forced by the decree of Cpnstantine,
— one of their Emperors, about three hundred years after the
commencement of the Christian religion — to abandon the wor
ship of idols, and to give up their temples to the purer worship
of the true God. But in all this persecution of the Christian re
ligion, that old serpent, the devil, who deceiveth the whole world,
(which cannot be said of heathen Rome) was foreseen by the
spirit of inspiration, in the mind of St. John, to be the sole mover
of those persecutions, to prevent the growth of the religion of
Christ in the earth, and if possible, to exterminate it. But as
opposed to his influence, therew as the providence of God, in the
appointment of mighty angels ; one of whom, is named Michael,
who, with his fellows, operated against the machinations of the
devil and his angels, so that he could not prevail, nor save the
ancient empire of his rule among the heathen Romans, from be
ing supplanted by Christianity. On this very account, was it
not highly consistent for the spirit of prophecy to speak of the
operations of the old serpetit, the devil, by the means of the great
red heathen dragon, the Romans, and to state his defeat, with

ANGELS OF THE SCRIPTURES. 231
that of his angels, other fallen spirits like himself, and of their be
ing cast down to the earth from their place of honor in the heathen
temples, as they were at the time of their first sinning and being
cast out of heaven ? Unless we take this view of the subject, we
are compelled to suppose that St. John meant by the terms old
serpent, the devil, and Satan, the Roman empire; which he
could not, except it is viewed as then under the direction and
influence of this evil spirit and his angels, for the purpose of des
troying Christianity. And that the heathen Roman empire was
under such influence, we prove from this most singular circum
stance, their opposition to Christianity. Why, we enquire,
should the Romans, as a nation, oppose the Christian religion
more than they did other rehgions of mankind ? If the Christian
religion, in their estimation, was but a new religion of the world,
and perhaps not as good, or possibly better, or merely equal,
with hundreds of others among mankind, why persecute it, while
they did not persecute others, hut were willing that other nations
and other people should enjoy their way, their gods, and theit
religion? But so was not the fact, as they did persecute it,
with all the vengeance that law and bigotry, urged on by the
malice of an idolatrous, interested priesthood, could enable them
to effect; which effect was most horrible, as the souls of millions
now in eternity, can and wm witness ; who were dismissed from
the earth through blood and torture.
Now why was all this ? why did the Roman heathen so per
secute this religion, and mark it as a victim of vengeance 1 this
is our answer, — because instigated by the devil ; as Christianity
was of God, and therefore hateful in the sight and estimation of
this most foul of all intellectual beings. It was this spirit and
his associate angels, who stirred up continually, the powers of
heathen Rome, to accuse both night and day, the followers of
Christ, to the judges and courts of heathen ecclesiastical law.
But when the Apostle, St. John, saw that the providence of God
would finally overcome him, he exclaimed, in anticipation — Rev.
xii. 10 — " Now is come salvation and strength, and the kingdom
of our God, and the power of his Christ: for the accuser of our
brethren is cast down, which accused them before God night
and day." This casting down of Satan, was effected when the
rehgion of Christ had won its way through opposition as great
and as terrible as was possible to be carried on by devils and
men, and became suddenly the rehgion Of the country, with all
the sanctions of the law of the empire. But without the instiga
tion of this spirit, the devil, or Satan, we aver that the Romans
would never have done it toward this religion, more than toward
others, and to us is a powerful argument of the real existence of
Satan ; and that such was the meaning of St. John when he
speaks of him as being that old serpent, the devil, and Satan,
who deceiveth the whole world. It is this same evil being, who

232

HISTORY OF THE FALLEN

by his powers and invisible associates, operates in the hearts of
all infidels, and excites the peculiar enmity of that class of men,
again§t this rehgion. Were it not so, they never would oppose
it, more than they oppose the rehgion of the heathen. , How is it,
that those men cannot look on the Christian rehgion with the
same indifference as they do on the heathen religion ? since they
consider them all alike spurious or fictitious, and the work of
pristcraft only. They consider them all as impositions alike;
yet they single out the Christian rehgion from all the rest, and
make war upon it, by sword and pen, to exterminate it. Now
this is altogether unaccountable, except it is. explained on the
principle of Satanic influence ; as the priesthood of Christianity •
cannot be accused of any thing more than deception,, which in
them, were it even true, is no worse than the priests of pagan
ism ; and yet these men are found even to applaud paganism,
and to prefer it. This circumstance proves, in our mind, the,
fact of the existence of Satan, who as the Scripture saith, worked
in the hearts of the children of disobedience.
But as promised at the outset of this second part of the work,
we proceed further to prove the being of the devil, chiefly froni
the New Testament. But before we enter upon this book of
Scripture further than already done, we will examine again, but
briefly, the famous 3d chapter of Genesis on this subject. In
that chapter, it is stated that the serpent held a strange, yet inter
esting conversation with the first woman, in which he led her to
believe that if she tasted the fruit of that forbidden tree, no evil
could happen to her, but rather a positive good would certainly
be the result, as that her eyes should be opened, &c. This must
have been the devil, that fallen angel, who promised her this
increase of knowledge, as there was no other creature who could
have done it.
Is it to be believed that Eve imagined in and of herself, that the
bare circumstance of eating a few berries of a certain tree, could
give her the desired knowledge of which she was in pursuit?
yet so she seems to have supposed ; for it is said of her, that
when she saw, or believed, not only that the fruit was good to
eat, but to make one wise, she did eat. Herein lay the deception ;
for how could she have imagined, except under the influenceot
a delusion, that the bare cirumstance of eating could make her
wise ? But UniversaUsts are equally deceived with Eve in this
matter, when they imagine that the mere desire to taste that
fruit—which desire they say was the identical serpent— f^X
how can they suppose that desire to have been capable of fore*
teUing what the effect would be to her in a moral point of ligh^,
as it certainly did, if there was no foreign evil being engaged in
the affair. Appetites cannot reason — cannot foreteU — capnot
prophesy — cannot teach theology — cannot instruct in things of
moral philosophy— as possessed by Eve or any other creature of
the whole earth ; yet we are to believe this, if Universalists are

 ~~*. uf xaiS SCRIPTURES.. 233
correct in the interpretation of the temptation of our mother
Eve ; for they say it was her appetites which told her all these
things. But there is another difficulty Which presents itself on
the idea of Eve's appetites having been this serpent — which is,
that she is shown to have exceeded her own powers by her own
abilities, which is an absurdity. This is shown in her argu
ment about tasting the fruit of the forbidden tree, when she tells
herself, as Universalists will have it,' that if she should but taste,
it would giver he a knowledge of moral evil; a thing, of which
she could not, in her then conditon, had any conception of; for
if she had, the purity of her mind must have rejected it rather
than desired it. If the reader will but notice, he wiU perceive
when the serpent told her that by its taste she should know both-
good and evil, that her conclusion was, as it was good to make
one wise, was a sufficient reason why she should eat of it ; but
not for the sake of obtaining a knowledge of moral evil, but
moral good, and to become as the gods, the angels whom she
knew were good. The knowledge of moral evil by experience^
is not a good ; and when the serpent— that is, her own passion,
appetite and mind, as UniversaUsts will have it — prophesied that
to do otherwise than she was commanded to do by her Creator^
would obtain this great wisdom j and in so doing lied to her ; or
in other words, she lied against herself; by which she is shbwn in
a horrible hght, and would seem rather to have been created by
the devil than by a good, wise, and almighty being; as the
whole tendency and essence of her nature and character was
evil, and that continuaUy and radically so.
But the procedure of the Divine Being on that occasion— the
account of which is given by Moses-^-ehtirely establishes the
fact, that he entered into judgment with four distinct beings.
The four beings with whom he entered into judgment, were as
follows : First with Adam, second with Eve, third with the ser
pent, or Nachash, and fourth with Satan, who had used the Nar
chash as an instrument on that occasion. In arraigning these
four beings, the Lord God pursued the foUowing Order : First, he
commenced with the man, by calling him — as iris likely he had
been wont to do at other times, when he chose to be conversant
with him. But from the singular behaviour of Adam, in his be
ing bidden, ashe now fooUshly imagined from the presence of God,
proves that he was self-convicted, which instantly introduced the
inquisition, which took place: — "hast thou eaten of the tree
wherof I commanded thee that thou shouldst not." But Adam's
reply — thanks be to the atonement ! — was not to deny it, but to
confess ; /which confession, we can scarcely doubt, was a ghnOs.
ttiering in the heart of Adam, of that gracious and restored con>
dition, called initial salvation, and has reached the condition of
every human soul. Adam confessed, but said: "the woman
whom thou gavest to be with me, she gave me of the tree, and I

234 HISTORY OP THE FALLEN
did eat." Second : Then " the Lord said unto the woman, what
hast thou done ? And the woman said : the Nachash beguiled
me, and I did eat. And the Lord God said unto the Nachash,
or K-ha-noos ; because thou hast done this, thou art cursed
above all cattle, and above every beast of the field : upon thy belly
shalt thou go, and dust shalt thou eat all the days of thy life."
Thus far, we perceive that three of the culprits have been dis
tinctly noticed : but now, says the Universalist, comes the " tug
of war," to prove the fourth being, who was engaged in this bu
siness ; in which, if we succeed, we shall prove the being of Sa
tan, a supernatural being, called also, the devil. To do this, we
again recount the whole affair, and note the judgments, as they
were awarded to the several offenders. First, the man; because
he hearkened to the voice of his wife, was doomed to get his
bread, in the sweat of his face, laboring in pain and sorrow all
the days of his life ; a physical calamity to which he was not
before exposed, — though he, as weU as his posterity, were com-
manded before the fall, to multiply, replenish, and subdue, the
earth: which idea — that of subduing the earth, carries with
it, the doctrine that industry was designed for the human race,
even though they had not sinned ; but not" in pain and sorrow, as
now, but by gentle labor, as should have harmonized perfectly
with their sinless and painless condition.
Second.: the Lord God turned to the woman, and said : be
cause she had hearkened to the voice of the serpent, or K-ha-
noos, that her sorrows in conception, and child bearing, should
be greatly multiplied above that which it would have been, if she
had not sinned ; and besides she was made subject to the rule of
her husband, now that they were both fallen ; which before her
fall, was not the case, — -as her purity, goodness, and discretion,
would have always prevented her from faults and errors: on
which account, rule and coercion, in relation to the woman
would never have been needed, or resorted to by the man.
Third : the serpent as a beast, was condemned with regard to
the manner of his going over the ground, his food, and contemp-
tibleness among the animals of the earth — being rendered cursed
above all cattle.
And fourthly, he judged the devil — that old serpent, who is
Satan, the fallen angel — which we learn from the nature of the
judgment, which did not, and could not have applied to the ser
pent, or Nachash, as a beast, or a mere dumb animal, who had
nothing to do as a principal, or as a coadjutor in that affair,
being a mere passive instrument in the hands of a supe
rior. But what was the nature of that judgment, which could
not have been applicable to the K-ha-noos, or serpent, as a beast,
but was altogether suitable to just such a being as Satan, is eve
rywhere shown to be in the Scriptures. It was this : " I will pit
enmity between thee and the woman ; and between thy seed and

jii'.ur.i.s uf THE SCRIPTURES. 235
her seed : it (the woman's seed, which was Christ.) shall bruise
thyAead, and (thou Satan,) shall bruise his heel',* in his death.
The following is Benson's comment on this curious subject, res
pecting this enmity between the woman and her seed, and the
serpent and his seed : the same comment which for another pur
pose, we have given on the first pages of this work — and as we
think, fully proves the existence of Satan, in distinction from that
of the serpent, or animal, and makes out the fourth being which
God adjudged at that time. The comment is as follows : " Thou
shalt bruise his heel." This is understood of Christ — the seed
of the woman. His heel, means— first, his human nature,
whereby he trod upon the earth ; and which the devil, or old
serpent, (not the mere animal,) by the instrumentality of wicked
men, bruised and killed on the cross. Second : his people,
members, or saints, whom Satan hi diverse ways, bruises and
affhcls, while they are on the earth. In this verse, therefore, no
tice is given of a perpetual quarrel, commencing in the very
^beginning of time, between the kingdom of Christ, and the king
dom of the old serpent, the devil — among men. War is here
proclaimed between the seed of the woman, and the seed of the
serpent ; which seed of the serpent, is in the New Testament
called the " children of the wicked one."
We are hot to suppose the enmity spoken of which was to ex
ist between the woman's seed and the serpent's seed, to consist in
the mere hatred of snakes, as there is no proof in nature, or in
the Scriptures that snakes hate the human race, any more than
any other creature does, or that the passion of hatred or enmity
towards man exists in them at all, or in any other beast. But
when it is understood of the devil and his seed, (wicked human
beings) who are opposed to Christ and his cross bearing seed, the
righteous, then is there a meaning. — a force — a dignity, and a
truth worthy the inspiration of the Holy Ghost. But when made
to mean nothing more than the common dislike we feel at the
sight of a snake solely on account of its ability to bite and kill
by poison ; the allusion amounts to nothing more than a little
trait in the field of Zoology or history of animals, a wonderful
subject indeed for the attention of the eternal mind^to introduce •
when giving notice to the world of the coming of his Son" as a
Redeemer in the fullness of time.
Thus by showing this part of the judgment, which was pro-
nouhced on the serpent, respecting the seed of the woman, and
the power that seed (which was Christ) should have to bruise
and finally to destroy that serpent the devil ; we show it impos
sible that it could have had any refference to any other being
than to a supernatural and intellectual one, who by the means
of an animal beguiled the first woman ; and thus we prove that
God entered into judgment with four beings— Adam, Eve, the
animal and the devil. *

23fi

HISTORY OF- THE FALLEN

But if the subject is to be understood as Universalists say it
should be, namely, that there was no devil in the case except
Eve's passions, animal desires and appetites, then that account
may read as follows — " I wiU put enmity between thee (the devil,
Eve's passions) and the woman, (to whom these passions belong)
and between thy seed and her seed." By which we perceive the
woman /is set at variance with herself, even by her, creator, by,
causing a war to be excited between her passions, appetites and
mind, and herself— -as if her body, mind and passions were dis
tinct beings, when we know they were united in one. "It (her
seed, Christ) shall bruise, (the -serpent's head, which is also hers),
thy head, and thou (die woman's seed) shalt bruise his heel ;" by
which mode of reading we perceive the whole matter is worse
than nonsense on the ground that the serpent which misled and
beguiled the woman, was the woman herself. If tins is so, then
indeed the Divine Being entered into judgment on that occasion
with but two beings, Adam and Eve alone. But four beings
were judged, and the fourth was judged more severely than alk
the others ; which was that Christ should in the fullness of time,
come into the world to destroy both the works of this fourth be
ing and the being himself in heU. The view which Universal-^
ists take of this subject, namely, to deny there was any super-,
natural being engaged in deceiving Eve, deny of necessity that
this seed of the woman, Jesus Christ, which was to bruise the
serpent's head, was ever to come into the world at all; asthef
thing for which it is said he should come to accomplish namely^
to bruise and destroy, never existed; except we say thfyt, things
was the human nature of Eve and of her posterity. And what
does this amount to? why, that Christ, the seed of the woman,
was coming into the world to bruise his own works, (the hurna||iv
nature of Eve and her children,) on which account she .was
doomed to become her own destroyer as well as that of hergff-
spring. This, were it the true state of the case, were as bad as
the fiction of Milton, who relates that death which came into, be?
ing in hell and was bom there of sin, brought forth every hour^';
face of beings which he calls hell hounds, which howled as thejvi
came forth, tearing the bowels of their mother death without pity
or remorse, and without end.
But when it is believed that a fourth being, known in Chrj^l
tian theology as Satan, who beguiled the woman and was to be
the object of this seed's vengeance, then there is a consistency*-!!
propriety and wisdom manifest which is worthy the eternal Go$|f
and not otherwise.- (See the Plate.)
The plate shows 'the Divine Being in the attitude of judging
the culprits who had been engaged in the breach of his law giyn
en to Adam and Eve in Paradise ; also the grape-tree or vine
which we believe to have been the forbidden fruit. ,
In this place we will venture a few remarks on the manner of

ANGELS OF THE SCRIPTURES. 239
Adam and Eve's transgression, and of the forbidden tree ; as some
have doubted whether it was literally a tree and its fruit which
was forbidden ; but rather that it was connubial enjoyment. But
the folly of this notion appears from the manner in which the
transgression proceeded. Eve it appears, first and alone, ap
proached, plucked off and eat of the fruit of that ;tree, withbut the
concurrence or knowledge of Adam at all.
Is it good sense to suppose God would have forbidden the very
and only means which himself had ordained in the creation of
nature, by which the earth was to be replenished by inhabitants,
making his own work the occasion of sin and death ? Surely not.
This would be to set God at variance with himself, his provi
dence at war with his wisdom and holiness 4 one kind of life,
that of animal existence, at war with another kind of hfe, that of
moral rectitude ; both of which were entirely essential to human
beings and human happiness. There is no better way than to
receive that account as it reads, as that is the most simple and
natural ; obscurity or mystical meaning is then out of the ques
tion. The account is, that it was a tree, and the fruit of that
tree which was forbidden, without simuitude, aUegory, or hiero
glyphic ; and so the Jews, in their, traditions and commentaries,
have always understood it. As to the kind of tree, their tradi
tions state that it was the grape, which grew to an immense size,
but winding round other trees, ascended to a great height, over
shadowing the earth with its broad leaves and pendant clusters.
This vine, or tree, was as proper to be the prohibited object or
test of their obedience to God, as^any other thing within the
range of the creation u and as the grape is that kind of fruit from
which wine is produced, which by a short process of fermentation
becomes inebriating ; who is prepared to object that Adam and
Eve when they had eat their fiU of it were not intoxicated? as
their pure and unhackneyed stomachs had never before received
any inebriating qualities. But as some may imagine this too
wild a conjecture, and not possible, we will state that the camels
of the Arabs get intoxicated on green dates,, which in some
parts of that country grow abundantly. This is done when
they eat them in great quantities, and then drink plentifully of
water, a fermentation takes place in the stomach of the animals,
by which they are intoxicated, as if they had drank of spirit. If
therefore, such is the effect on a camel, how much more so on
human beings, whose stomachs had been unused to other food
than the soft and delicate fruits of paradise, but not of inebriating
qualities like the grape. And more than this, as a kind of evi
dence that the grape tree was that tree of knowledge, we notice
the fact that the produce of this very tree, which is wine, has, in
the administration of God's kingdom among men, been ordained to
represent the very blood of that seed which was to come into
15

240 HISTORY OF THE FALLEN
the world,, and to bruise by the atonement the serpent's head,
and by salvation to man made possible. In this circumstance,
God has taken the very instrument— the fruit of the vine, of
which Satan persuaded the woman to taste— by which to per
petuate a remembrance of the blood of the cross ; and to Satan
cannot but be the everlasting token of his guilt and defeat: Any
other mode of explaining about the tree of knowledge, than to
hold it as having been literal, and exactly as it reads, is met at
all points with difficulties and absurdities insurmountable and
innumerable. But as to the particular mode of Satan's operations on the
mind of Eve, when he misled and deceived her, we shall now
venture some ideas, and if possible, ascertain how he could ap
proach a mind which was so pure and innocent as was hers, and
induce it to sin against that one and only law of God that was
known to her ; or in other words — so as to accommodate the
Universalist's opinion — enquire how she could have so seduced
and deceived herself; there being, as they say in that case, no
other devil but herself. But to pursue our own way on this sub
ject — Satan, the serpent, knew well, that such was- the purity of
Eve's mind, that she never would turn aside of her own free
wiU, and knowingly break the command respecting the tree of
knowledge. On which account he found it necessary to lead
her, if possible, in pursuit of a seeming good. A desire of
knowledge, and especially a knowledge of God, of his will and
his works, is a principle essential to the nature of angels, and all
unsinning and unfallen intelUgences, Adam and Eve not ex
cepted in their first condition. That this desire was implanted
in the mind of Eve, was perceived by Satan, who had studied
the make of her mind before he attacked her with his wiles.
That this desire of increasing moral knowledge was embraced
in the powers of her mind, we learn from Moses, who says that
when she saw the tree was pleasant to the eyes, and a tree to be
desired to make one wise, she took of the fruit and did eat
Here the fact is plainly stated, that the innocent and commenda
ble, nay, indispensable desire, to increase in knowledge, was an
ingredient in the pure and primeval nature of unfallen Eve.
Upon this disposition Satan was resolved to operate ; and if by
any means he could succeed to lead her, ignorantly, beyond the
prescribed limits of the law, he should then, by so doing, place
her beneath the blazing arrows of eternal justice; which as a
Srinciple knows no mercy ; and by whose power, Satan with
is angels, had been driven out from their first habitation in
heaven. Wherefore, in the glowing colors of Satanic eloquence,
he told her to what a height she Would in a moment be exalted,
in additional excellence and knowledge, and would become as
the g®ds, or as the angels of God, were she but to taste the pur
ple clusters of that extraordinary tree. There is no doubt but

ANGELS OF THE SCRIPTURES. 241
Satan told her that the Divine Being cared nothing for the mere
tree, nor its fruit, more than for any other tree and its fruit, which
was growing in Paradise ; but that the divine prohibition was
kindly and wisely meant, to sharpen and excite the minds pf
herself and Adam, to a stronger desirean the commendable and
praiseworthy pursuit of knowledge, and of becoming wise ; and
that their Creator would be delighted at such an instance of per
severing research in his creatures. It is also highly probable
that Satan extoUed the power of that fruit, as' Milton conjectured,
on account of its great benefit to himself; who from a mere
brute, destitute of the reasoning faculty, had, from a bare taste,
as he accidentally had strayed beneam its branches, been "sud
denly exalted in his mind to that of an intellectual creature ; and
superadded to this, had received the power of speech, or of vocal
language like herself; whereas, before he was but a dumb ani
mal, capable only of a mere yeU or cry. If then so great a ,
change has passed upon me, said the animal, from a mere taste
of its fruit, how much more, therefore, will its virtue exalt one
who is by nature immensely higher than I am ; and wiU cause
you in a moment to become as the gods, knowing good and evil.
Believing this'tele, Eve doubted not but her Creator must ap
prove of the act, as by it his creature would become wiser ; and
therefore, she ventured beneath its purple clusters, filled with the
wine of Paradise ; the grapes of which were larger and more rich
in flavor than the grapes of Canaan, carried from thence on the
shoulders of the spies, to the camp of Moses, in the desert ; which
was the fruit of the land of ancient promise. She now, without
doubt or fear, put forth her adventrous hand, and took from the
branches, among die thick boughs of that luxuriant tree, a grape
as large as an apple, and with her lips pressed out the luscious
juice, which to her taste surpassed all the fruits of the garden ;
so that another, and another still, was gathered to her taste, with
increasing and inordinate appetite, as she was now falling, till
she became satiated and inflamed from its inebriating power.
Thus her crime was finished, the law was broken, its penalty
incurred, and aU from an improper and untimely pursuit of an
increase of knowledge; not doubting but she was doing that
which her Maker would approve ; and not from any depravity of
nature, or tendency thereto ; as a desire of knowledge is certain
ly a virtue in angels and men, and accordingly must have been
in Eve, before her fall. We now appeal to the candid, if this
view of the sin of Eve, does not effectually clear the Almighty
from having created this first woman with such dispositions of
mind as should inevitably cause her to sin, independently of a
tempter, who, according to the account, beguiled and misled her
mind. The circumstance of her being deceived, argues no cor
ruption or depravity of her nature — to which we think there can
be no dissent — as the most innocent and pure of the human race

242 HISTORY OF THE FALLEN
are liable to be misled and deceived. It may be said, however,
that if God had not implanted within her mind a love of
knowledge, that she would not have been misled by a tempter
beyond the limits of the command. But to this it is replied, that
if he had not made her at all, neither would she have been mis
led : and therefore it might as weU be said that God was the
cause of her sinning, inasmuch as he created her — as that he .
implanted within her spirit a love of knowledge, and this love of
knowledge was the real cause of her ruin. Her love of knowl
edge was not the cause, in any sense it can possibly be viewed ;
but the deceiver was the cause, and none other.
But was not the case of Adam different from that of his wife?
of whom it is said by St. Paul — 1st Timothy, ii. 14-^that Adam
was not deceived, but the womah only. If then he was not de
ceived, or in any way misled or deluded, and by stratagem drawn
on to his ruin as Eve was, how is it to be made out that his Offence
, and sin, did not proceed from a previously depraved and corrupt
nature ? it is to be made out as follows, as we imagine. There
can be no doubt but Adam loved his wife exceedingly, and with
a strength and fervor excelling the highest degrees of the pas
sion, as it noio exists in the human breast ; for then it was as
tender as intellectual ; a love which knew- no second among the
works of God. This we learn from his own lips, (and who has
not loved,) when he said oh first beholding her, as he received
her, new and glorious, from the hand of the Creator.: "This
.now is bone of my bone, and flesh of my flesh." On which
account it was added, " Therefore shall a man leave his father
and his mother, and shall cleave unto his wife ;" and shows how
closely his soul was mingled with hers, in the bond of love, as
united by the author of every good and perfect gift. But when he
saw that.his Eve— while he had been by sOme means separated
from her — had visited the forbidden tree; knew that she had
sinned, as there hung from her arm a rich branch of its fruit;
her lips. and her fingers being deeply stained with the red juices
ofthat fruit, which she had partaken of. That she was fallen,
he also knew, from her altered manners ; as a boldness of ad
dress, hitherto unknown, marked her demeanor ; while the fluen
cy of her speech, poured forth in raptures, in praise of her dis
covery, as she ran in her vehemence to the arms of Adam,
persuading him to partake with her, that he too might ascend
and' be equal to the gods. But to Adam's as yet, unobscured
perception, every moment was big with horror; but not for
himself, as he expected soon to see visited upon her the dread-
fuLpenalty of death, when he should be bereft of all he loved
beneath the heavens. He gazed -intensely, as an angel gazes on
the newly fallen ; her image was so fair, and to him so dear ;
while she still plead, and pressed to his lips the bolt of death, in
the form of a deep rich grape, he felt that he could not be parted

ANGELS OF THE SCRIPTURES. 243
from her. Then a flash of God's law darted athwart his sight,
while still the music of her voice, in strains of more than mortal
eloquence, fiUed his ear, in praise of the virtues of that tree ;
which was, as she imagined, swiftly working in her the pro
mised change. But Adam saw her doom, from which his arm
could not dehver her ; and to be thus torn asunder, never
more to see her image, nor to hear her voice, was more than his
noble heart could bear ; and though death must be his doom,
yet his love for her was stronger than the fear of death, which
many waters could not drown ; resolved therefore,4o accompany
her even through the shades of death, as from her he took the fatal
grape, and eat his fill. And now they were hi equal condem
nation ;, a condition into which he had voluntarily entered ; not
from depravity, or discontent with his situation, hut from an
exalted and almost superhuman love and sympathy ; a holy and
heavenly passion, which even an angel of heaven cannot ladt,
and not be deficient in goodness and excellence.
r Thus were the circumstances of their faU, as we believe ; the
woman from being misled respecting the way of becoming wiser,
and the man from his exceeding, yet innocent love of his wife ;
bpth heavenly affections, implanted in their natures by the Crea
tor, who pronounced them very good when he gave them first
their being. There is no doubt but Eve was tried apart from
her husband, while from some unknown cause he was absent
from her ; for if he had been present when Eve was decei
ved, he would have , resisted the arguments of the devil,
who, on that occasion, was in the disguise of an animal: yet if
it had so been, could have been no trial of Eve, as it was neces
sary that she should be tried as weU as Adam. As to Satan, the
moment he had succeeded with the woman, he left the body of
the K-hownoos, which returned to its former habits, and knew
not that it had been made an instrument of the ruin of the whole
human race, and even of procuring a curse on both itself and the
earth. But here, it would seem, a question may arise, whether, if they
had not been thus tried, they would have sinned and faUen from
their innocence and first condition, in which they were made?
If we say no, they would not, how then is the Divine Bein^ to
be cleared of being the cause of their fall, inasmuch as he willed
their trial after some sort or other? If man had not been sub
jected to a trial, or probation, under such circumstances as
should preclude from his knowledge at the time (but not after
wards) the reason of such trial, the virtue and exercise of the
most glorious trait of inteUectual being— that of free agency and
free will— could never have been manifest to men nor angels ;
out of which an endless succession of happiness was to arise ;
which could never have been developed in any other way. The
abuse of tree agency is sin ; and free agency possessed by any

8*4 HISTORY OF THE FALLEN
being, and that free agency not tested or tried, would he the
same as no free agency at all ; and no free agency at all would
be the exact condition of animals ; whose free will is but little
more than instinct, not guided by reason, on which account
animals cannot sin. Man's being subjected to a trial, was not,
therefore, the cause of sin ; the abuse or pervertion of a free
dom of action was the siri, and the cause of sin ; both of
which sprung into being at the same instant, neither having
the priority, as the abuse was sin, and sin was the abuse of
that high faculty, both in men and angels. But then, is not
free agffncy the cause of sin ? we answer no ; as without it
man could not have been man, nor could angels have been
angels, in the virtuous and intellectual sense of the word.
We might as well say that our being was the cause of sin, as
to say our free agency was the cause ; but when we say free
will, wills to abuse itself, we make out that the will so de
creeing to do, is sin itself; such is the case now that we are
fallen : but such was not the case of either Adam or Eve ; as
in them there was no depravity, the gratification of which,
moved them to sin, as we have already shown. In the case
of Eve, deception was the cause of her sin ; which did not
amount, however, higher than to a breach of the letter of that
law, as her will was not wickedly engaged ; but instantly on
the breach of the letter depravity took possesion of her whole
moral nature. The same of Adam ; he did not, and could not
have sinned from depravity prepense, as that was not in his
nature ; but the moment he touched the fruit of that forbidden
tree, even though moved thereto by his sympathy for Eve's
condition, and nothing else, that moment depravity entered
and possessed his whole nature, as a natural consequence.
But the human race now sin, as did Adam himself, as well as
Eve, after the commission of their first sin, from inherent
depravity, imbibed and engendered by and from the moment
of that first breach of the letter of God's holy law about the
tree of knowledge.
The devil then was tbe exciting cause of Eve's sin, and
Eve was the exciting cause of Adam's sin, while Satan and
his angels were the cause of their own sin, and excited it
themselves, as shown in the first parts of this work. Well
then, if God had not created angels nor anything else, there
could have been no sin nor sinners ; this is granted ; yet God
is not the cause of sin, though he made them both ; as the
conservative principle of this thing was not in God, but in the
wills of the angels, but not in Adam nor Eve before they fell,
as they could not will to sin, understanding^, as did the
angels, who occupied a higher condition of responsibility.
But though the angels who sinned, willed their own sin when

ANGELS OF THE SCRIPTURES. 246
they fell, yet this is no evidence that they were previously
depraved ; for if we say they were, then they were made
thus, and thus sin would be traced to God as its author, which
would be blasphemy, as it would be speaking injuriously of
the Divine Being; wherefore sin has not arisen out of God,
nor yet out of human nor angelic free agency, but out of a
perversion of that qualification,, as in the case of the sinning
angels ; but in the case of Adam and Eve, it arose out of a
desire of knowledge in the one, and out of a superhuman gen
erosity or sympathy in the other.
But says one, we have always supposed that sorrow and
trouble of any and all descriptions is the result of guilt and
sin ; how then could Adam feel so acutely on her account, when
he at that time was as pure as when first created ? This opin
ion, however, is an error, as we can show that Jesus Christ
did feel, and acutely feel, by way of love and sympathy, for
the wicked Jews, and for the whole world, and yet he was a
sinless being. It is said that among the angels in heaven
there is joy over one sinner that repenteth ; which joy, on
such an occasion, proves by inference, that when a sinner
does not repent and is lost, that a contrary feeling must be
experienced ; yet they are unsinning beings. Generosity of
soul is not to be excluded from the bosom of sinless beings
because they are sinless ; but rather is there to be found in
its highest perfection, so that even God may say that he has
no pleasure in him that di'eth. Human beings the most re
fined, the most pious, and the most virtuous, are not on that
account to be excluded from mourning on the account of oth
ers, and of feeling the holy passion of love and sympathy for
those who suffer, either by depravity in any and all degrees,
or by temporal calamities. So that though Adam may hav,e
sorrowed for his Eve, when he saw her fallen, yet it supposes
no impurity of soul on his part, more than in the cases above
recounted. But says one again, if this be so, how can the
joys of heaven be complete and without alloy, when they may
know that myriads of intellectual beings are in hell on account
of sin •?' This is to be answered in one of two ways ; the in
habitants of heaven, though they may possibly feel for the
sorrows of the damned, yet such is their knowledge of the
justice of their condition, that sympathy is harmonised with
the righteousness of their doom ; or, in the ineffableness of
heavenly happiness, their condition is forever obliterated from
their thoughts. In this thing the benevolent nature of God
must harmonise with justice and truth, or there is an end to
his government ; as all governments, human or divine, sup
poses the punishment of the*bad and the reward of the good.

246

HISTORY OF THE FALLEN

Happiness, therefore, arises out of, and stands upon the founda
tion of justice and truth, even mercy itself can subsist in no other
way. We wiU now enquire what would have been the consequence,
if, when Adam saw that Eve had sinned and was faUen, and
was in instant expectation of seeing the penalty inflicted upon
her, if he had refused to have partaken with her of the prohibit
ed fruit, and had withstood her solicitations and remained in his
first and innocent condition ? we ask what would have become
of Eve ? We do not perceive that we can answer this question
otherwise than by supposing she must have then died and been-
damned instantly, as were the apostatizing angels; as it would
have been impossible for her to have been saved, as no seed of
the woman could have come into being, nor hav£ been exhibited,
as promised, and as an object of her faith to fix upon, nor to have
made an atonement for her sin. No doubt, this, her horrid con
dition, just bending over the gulf of death, ready so far as could
be known, to be driven thither by the vengeance of an outraged
law, so wrought upon the pure mind of Adam, as moved the
fountains of his sympathy for his other self, that he could not
endure to see her driven away alone, when he resolved to bear
her company, even to the gulf of death. His resolution to taste
of the fruit, could not have arisen from any discontent with his
own personal condition, nor from any ill will to the law of God,
nor from any tendency in his constitutional make thus to sin ;
but whoUy from love and sympathy, when he sprang from the
pinnacle of life down to the valley and depths of death, of both
temporal and moral death, and became exposed to eternal death
in hell. If Adam was not deceived when he ate of that fruit,
(and St. Paul says he was not,) then it must have been as we
have supposed, that Adam threw himself away for the sake of his
wife, as no other cause appears to us possible. It will not do to
say, that in the make and manner of Adam's spirit or mind, the
Creator had placed any one ingredient of disposition, which by
its operation should finaUy and inevitably eventuate in his ruin ;
as such an opinion would trace the whole blame to the Creator,
and to no other cause. That love and sympathy which Adam .
had for his wife, we dare not say was inordinate love ; as such a
love would have been sin, even before his fall, which would
prove him to have been already a depraved being, even before
he sinned, which is impossible. It was done not in malice, not
in pride, not in self win; not in contempt of the prohibition, not in
discontent, nor from any depravity whatever, either in body or
mind ; but from love, from pity, from sympathy, from tenderness
of feeling, of the most exalted description for the poor forlorn one,
who like an angel in ruins, hung upon his heartstrings with eyes
beaming in brightness, fixed upon his, and seemed to say,
come O my Adam, come to the Gods above with me ; I cannot

ANGELS OF THE SCRIPTURES. 247
haste away to those wondrous joys and know that thou art left
alone. But Satan, her seducer, now that they had both fallen, ex
pected every moment to have the heUish joy of knowing that by
bis cunning, and as he supposed superior wisdom, two inteUec-
tual beings had been irretrievably ruined, by the advantage he
had taken of certain innocent and pure dispositions of their
minds ; and stood by, though invisible, to see their damnation take
place. But what was his consternation and surprise, when instead
of hearing the sound of angry thunders from on high, saying,
depart ye cursed into everlasting fire prepared for the devil and
his angels ; he heard it said — as the sound thereof rolled through
all heaven, and descended through the skies, and among aU
worlds — a ransom is found, a Redeemer shall come in the fully
ness of time ; the seed of this very woman, which thou, 0 Satan,
hast deceived, shaU come, and shall bruise thy head, and bring
about the rescue of the prey, and thy expulsion from the earth,
as once from heaven down to hell, as was decreed in thy fall.
Here we wish it to be observed, that Satan, in the plenitude of
his wiles, whoUy overshot his chief aim, by secretly influencing
the mind of Eve to persuade her husband to taste the fruit ; as by
that very catastrophe a door was opened, and the only door by
which this seed of the woman, this Redeemer, who was to bruise
and destroy Satan and his works in the earth, could have come
into the world. If he had been contented to let Adam alone,
when he had secured Eve, he could have boasted that he had
destroyed one inteUectual being bythe means of a certain con
stitutional part of that one being's mind, which God himself
was the author of, namely that of a desire of becoming wiser;
-and of being as the angels of God ; and that he had done it so
effectuaUy and so irretrievably, that there was left no help — no
way in which even the Almighty himself could rescue her and
be just. But God, knowing his malice, knew that his aim was
to ruin them both, and that by this very means he intended to
prevent the future existepce of the whole human race ; suppo
sing that if he could but bring about the extirpation of that first
man and woman, that by this means the coming forward of the
whole human race would be prevented, and therefore the earth
would be created in vain, unless God would produce another
human pair, which he knew was inconsistent. But heaven had
him in derision ; for by this very act he ignorantly opened the
only door of hope to poor lost Eve and the whole human race,
contrary to his wiU, his interest, or his meaning ; as by that act
there was opened a doOr by which salvation entered ; and thus,
in the fulness of his malice, he baffled his chief design, which
was to have obtained cause of boasting, even over his Creator.
But Universalist writers believe that the whole account of
man's fall, as related by Moses, is but a beautiful allegory ; be-'

248

HISTORY OF THE FALLEN

ing in no part literally true. They say, there was no tree of
knowledge — there was no creature called the subtilist beast of all
the field — there was no devil who used the animal as a disguise,
there was no such conversation between the animal, the Divine
Being, and Adam and Eve, about the forbidden fruit ; as there
was in fact, no such fruit, or tree, or any thing of the kind — as
aU is an allegory. But such persons have forgotten to add, that
Adam and Eve, the garden of Eden, and even the Creator, are
also included in this wonderful allegory : for if one part of it is
not literal, why should the other part be believed to be so ? Ac
cordingly, we have here — as stated by Moses — an account of an
aUegorical Creator — an allegorical law — an aUegorical Adam
and Eve — an allegorical Eden, or place where this aUegorical
man and woman were placed— an aUegorical tree of knowledge,
— an aUegorical beast of the field, very subtil — an aUegorical
death — an aUegorical seed of the woman, which was to come into
the world, to bruise the allegorical serpent's aUegorical head, and
thus produce an aUegorical salvation ; and so on, with a world of
such absurdities, if that account is not in aU respects, literally true.
But whatever Universalists may think, write, or speak, on this
subject, we are able to show that the ancient Jews received this
account as literal, and commented on it as such ; who as clearly
and as definitely beUeved in the fall of man, in the same way the
orthodox sects have, since the era of Christianity. See Apocry
pha, 2d Esdras, chap. iii. 4, 7 — on this very important matter, of
whieh Esdras speaks, even in a prayer, when he supplicated to
be resolved, in relation to some very mysterious matters in the
Providence of God ; and says : " O Lord, thou that bearest rule ;
thou spakest at the beginning, when thou didst plant the earth,
(in the empty space) and that, thyself alone, and commandest
the people, (in Adam) and gavest a body to Adam without soul,
which was the workmanship of thy hands, and didst breathe into
him the breath of life, and he was made living (or as it is said
in Genesis — a living soul,) before thee : and thou leadst him
into Paradise, which thy right hand had planted : And unto
him thou gavest a commandment to love thy way, which he
transgressed, and immediately thou appointed death in him, and
in his generations : of whom, came nations, tribes, people and
kindreds, out of number." Also in another place of the same
book, chap, vii.48; the fact of Adam's literal fall, is stated as
follows : " O thou Adam, what hast thou done, that sinned, thou
art not fallen alone ; but we are all that come of thee." Also,
in the book of Wisdom, (Apocrypha) we find the same doc
trine, as written by Solomon, n. 24, 25 : " For God created man
to be immortal, and to be an image of his own eternity : Never
theless} through envy of the devil, come death (the temporal
death of the body, and moral death of the soul) into the world,
and they that do hold of his side do find it ." Here it is said by

ANGELS OF THE SCRIPTURES. 249
Esdras, the Jew a notable doctor of their law, and by Solomon,
that death came by the devil, who envied the happy and exalted
condition of our first parents, and therefore procured their fall
into sin and death. But Universalists say that death temporal,
came by the course of nature — as was dtsigned by the Crea
tor; and that death, moral, or carnal, came by the dispositions
of the upright, and immaculate souls of Adam and Eve, as
produced by the Supreme Being. If so, Esdras, as well- as
all the doctors of the Jewish law, and writers of the New Tes
tament, have missed it exceedingly ; as-these attribute it to sin,
and the devil — a being distinct from human nature altogether.
Again, in the book of Wisdom, as written by Solomon, x. 1 — it
is said : '"She (wisdom) preserved the first formed (or created)
father of the world (Adam) that was created alone and brought
out of his fall," by the promise of the seed of the woman, Jesus
Christ. The above quotations from the writings of ancient
Jews, respecting the literal fact of Adam and Eve's creation, the
garden of Paradise, or Eden ; the tree of knowledge ; Adam and
Eve s natural immortality ; the existence, malice, and envy of
the devil ; Adam and Eve's fall, by which death of all kinds came
into the world, and their redemption by the seed of the woman, is as
plainly stated and intended, as any writer since the inventibn of
letters, could express ; and to us fully proves that the Jewish
Church, its doctors, members, and prophets, did believe all that
account given by Moses, as fuUy, completely, and literally true :
which doctrine was also received into the new, or Christian dis
pensation, at first, and has been acted upon ever since, as such ;
except by a few — the same whom we oppose in the labor of this
work — by whose influence and seductive opinions, semi-infidel
ity is induced, which is as bad, if not worse than a confirmei
state of deism, in all ranks of the people ; but especially among
young men, and the rising generation.

Further Proofs of the Being of Satan, and of his real Iden
tity, as shown from the Book of Job, and many other Parts
of Holy Writ.
Thus far in the second volume of this work, we have treated
upon the subject of the operations of Satan with the heads of the
human race, and upon his personality and real being. We
shaU now look further in the book of God, to learn whether
there are other passages which correspond to this view of the
subject, as found in the book of Genesis, and of his acts as a real
being; by which we calculate to add other refutations of Uni
versalist opinions.

250

HISTORY OF THE FALLEN

In this pursuit, we cannot well pass over the notable history
of the acts of Satan toward a certain man of antiquity, known to
Moses as one of the princes of the land of Uz, or Idumea, a large
district of ancient Arabia, whose name was Job, and flourished
about sixteen hundred years before the time of .Christ. This
account the reader, may find, as written by Moses, the biogra
pher of Job, in the first chapter of that book, commencing at the
sixth verse, as follows : " Now there was a day, (or rather a time)
when the sons of God (the holy angels of heaven) came to pre
sent themselves before the Lord", (according to the rules of order
and law in use in eternity, for the regulation of the spirits, which
no doubt is still the same, taking place at certain periods,) and
Satan came also among them. Now the Lord said unto Satan,
whence comest thou ? Then Satan answered the Lord and said,
from going to and fro in the earth, and from walking up and
down in it. And the Lord said unto Satan, hast thou consider
ed my, servant Job, that there is none like him in the earth, (the
whole globe,) a perfect and upright man, one that feareth God
and escheweth (avoideth) evil (or sin.) Then Satan answered the
Lord and said, doth Job serve God for nought 7 Hast thou not
made a hedge about him, and about aU he hath, on every side ?
Thou hast blessed the work of his hands, and his substance is
increased in the land. But put forth now thy hand, and touch
all that he hath and he will curse thee to thy face. And the
Lord said unto Satan, behold, all that he hath is in thy power,
only upon himself put not forth thine hand. So Satan went
forth from the presence of the Lord."
Accordingly, as Satan was so permitted to do, Job was soon
ruined as to worldly possessions. His first onset was to excite
ahatid of savage . Saheans from the desert, who feU in several
parties upon his workmen and servants, as they were in the
fields at work, and soon dispatched them, and drove away the
cattle, the asses, camels and all, to the wilderness as a booty.
In another part of his possessions, there fell fire from the
clouds, as it was said by the messenger, who came running to
tell Job what had happened. The fire of God, said he, is fallen,.
from heaven, and hath burnt up the sheep, and' the servants are
consumed, and I am escaped alone to tell thee. But this messen
ger had not finished his tale when from another direction there
came running a man, who said,, The Chaldeans made out three
bandsj and fell upon the camels, and have carried them away,
yea, and have slain the servants with the edge of the sword, and
I only am escaped to tell thee. This was scarcely told, when
there came on fuU speed a third herald of distress, who said, thy
sons and thy daughters were eating, and drinking wine in their
eldest brother's house ; and behold there came a great wind from
the wilderness, and smote the four corners of the house, and it
fell upon the young men, and they are dead, and I only am es-

ANGELS OF THE SCRIPTURES. 253
caped alone to tell thee. (See the Plate, which shows the pa
triarch sitting, and at rest in his chair of honor, who as the first
messenger draws nigh, rises "< with alarm to hear him. - In' the
air above is seen the devil exciting the winds, (who is said by
the Saviour to be the power and prince of the air) and by it has
blown down the house in which his children were feasting.)
Here was ruin enough, such as the devfi and those that are
like him could alone take delight in, which was done by the di
rect agency and power of Satan, with the view of provoking
righteous Job to sin and rail against heaven, on account of tem
poral sufferings. But he failed in the attempt, for when Job had
received the full tale, of all that had befallen him, he fell upon his
face and worshipped, saying, blessed be the name of the Lord ;
naked came I into the world, and naked shall I return ; the Lord
gave, and the Lord hath taken away, blessed be his name.
Now after all this was done, Satan again appears at such time
as the hosts of heaven assemble before God to give account of
•their acts, andto receive new commands ; which-times or periods,
I as it seems, were well known to this fallen spirit. At this time
lalso, as at the first, " The Lord said unto Satan, from whence
comest thou ? and Satan answered the Lord and said, from go
ing to and fro in the earth, and from walking up and down in it.
And the Lord said unto Satan, hast thou considered my servant
Job, that there is none like him in the earth, a perfect and up
right man, one that feareth God and escheweth (avoideth) evil,
(sin) and still (notwithstanding what you have done unto him in
the ruin of his wealth) he holdeth fast his integrity, although
thou movest me against him, to destroy him without a
cause. And Satan answered the Lord and said, skin for skin,
yea all that a man hath will he give for his life. But put forth
thine hand now and touch his bone and his flesh, and he will
curse thee to thy face. And the Lord said unto Satan, behold,
he is in thyhancf, but save his life. So Satan went forth from
the presence of the Lord, and smote Job with sore biles from
the soles of his feet to his crown." But even this severity and
buffeting of the devil, did not cause Job to swerve from his in
tegrity and veneration of his Creator ; a thing which Satan very
much desired to see accomplished, as he could not bear to know
that a being less in intellect than himself, should even in a state
of suffering remain faithful to his veneration for the Supreme
Being.
" * Now on the belief that there is no such being as the devil, as
is held by Universalists, and that in the" above account, there is
-.. no intimation of such a spirit, we .are sadly puzzled to find out
what is meant, and are led to believe that Moses has here uttered
some very dark sayings which are Ukely to be kept hid from the
beginning to the end of the world. If we cannot find -among
the race of men, one which wUl answer for a Satan, who could

254 HISTORY OF THE FALLEN
appear amOng the sons of God at certain times and accuse righte
ous Job, and one who had power to operate on the elements— on
the minds of the Chaldean and Sabean banditti, and on the flesh
and bones of a mortal, and all the while keep himself invisible,
(as it does not appear that Job ever saw him during all his trou
ble with him), what shall we do for a good and sufficient Satan as
shall answer to carry out this account of the Holy Ghost, with
becoming dignity ? If we interpret the whole matter to have
been. carried on in the mind of Job alone, without the presence
or interference of a second being, such as Satan, we are equally
puzzled to make out a straight-forward and consistent meaning.
For in such a case it may have been merely a dream, ihe night
mare, or some such thing which passed through his imagination
either asleep or awake. But we cannot weU see how a dream
could so effectually kill all his cattle, his sons and daughters, and
destroy his other property as weU as his health, and alienate all
his friends from him for a long time ; and then restore them all
again with a vast increase of property, sons and daughters, &c.
Or if we say it was an allegory, invented for the purpose of
teaching mankind the doctrine of the providence of God toward
Jiis creatures in this life, and that the righteous and the wicked
are not here dealt with according to their true characters ; yet
are we still perplexed, for our Lord and the New Testament
writers certify to the existence of Job and of his patience under
his afflictions, which destroys the idea of the story's being an al
legory in any sense. If all that account was but the mere work
ing of Job's mind on theological matters, there having been no Sa
tanic influence exerted in the case — no real conversation between
God and this Satan about holy Job's character and possessions ;
then are we compeUed to believe that Job foolishly entered the list
against himself and in an uncalled for manner most grievously
accused himself to God of hypocrisy and dissimulation, and of
moving God without a cause to destroy all that he had, not ex
cepting even his children and hardly his own life. We are
compelled to make Job say, that he feared and loved God on ac
count of the wealth he had been permitted to accumulate in the
land ; and that it was his opinion, if God would but take it all
away by robbers, by fire from heaven, by the winds and by
death, that he should no doubt be able to curse him to his face, a
thing he very much wished to do.
What an object was this for a man to propose to himself, at so
great a sacrifice, and for so little profit. Surely this was a moral
phuosophy in the inverse proportion, one which was contrary to
all proceedings in heaven, earth or hell which has ever yet been
heard of, except in Universalist theology. So the Lord took him
at his word and tried him ; but Job found himself much mista
ken, as he proved to be much better than he thought he was; as

ANGELS OF THE SCRIPTURES. 255
after all he wass not so wiUing'to curse his God as he thought
for. Well, having failed in this attempt to achieve the wondrous
deed, being a wise and understanding man, he soon hit upon
another plan which he supposed could not faii of reducing him
self to a willingness of cursing God to his face. This plan was
to require of the Lord that he should smite his bones and his
flesh with sore and horrible biles, the most painful and nause
ous, reducing him to a universal scab, that the stink of his per
son should be so intolerable as that there could be no approach
to him except on the windward side. He wished to be so re
duced and wretched as that the boys of the meanest of the people
should ridicule and abuse him, while he should sit down in ashes
and scrape himself with bits of broken earthen.
But even this plan did not succeed, as after all he found him
self utterly unwilling to curse God ; wherefore the whole of his
immense sacrifice of property, of health, character and power,
were expended to no account, as the thing he so much desired,
namely, to curse God, was yet unaccomplished.
Such is the nonsense arising out of this account, if it is to be
.understood as UniversaUsts say it should be ; as they cannot on
any account, admit of any other Satan in the case of Job, than
poor Job himself: while at the same time he was saying to God,
that he was a just and upright man, fearing God and avoiding
evil, and that there was not another such in all the earth, so
good and so perfect ; yet whde he was saying this of himself, he
is made to say by Universalists, that all his goodness was merce
nary and wicked, grievously accusing himself— as we must not
forget that he was acting the part of a Satan against himself.
If there was no Satanic mfluence in the case of Job, except
such as arose in and out of his own mind, we should like to be in
formed how he went to work to influence the Sabeans, the Chal
deans, and freebooters of the desert, to fall upon his property and
servants ? or how he contrived to call down the fire of God from
the clouds, the Ughtnings upon his servants and his camels, and
the wind of the wilderness, which tore to atoms the house of his
eldest son, where were assembled all his children, who were
crushed in its fall. We see no way to get rid of the Uteral fact
of this account but to call it a fiction, which we suppose a Uni
versalist would rather do, than to believe there is such a being
as Satan, who is a fallen spirit, a distinct and supernatural being ;
as such a belief would ruin the idea of no misery in eternity, as
Satan must be miserable if he exists at all; for this people, to a
man, freely consent that if there is, or will be sinners after death
in another world, that then there must be misery, and that misery
is a hell. But they get rid of this idea by believing that at the
time of the general resurrection all the human race wiU be raised
up in a state of moral purity, and fitted for heaven. But if tha

256

HISTORY OF THE FALLEN

account is received as a mere aUegory, intended by Moses mere
ly to set forth the doctrine of God's providence, as before re
marked, as not always favoring the good with riches, nor pun
ishing the wicked with poverty and distress in" this life, then the
whole account is false ; because it does in the most circumstantial
manner point out the man, by giving his very name, and the
name of his country, the names of his daughters, and of his three
friends, who essayed to comfort him with reproaches and accu
sations; and also the exact number of his oxen, sheep, camels,
and she asses, and that he was the greatest man of all the east.
Now these circumstances carry the matter too far altogether for
an aUegory, and are entirely uncaUed for, as an allegory on the
subject could have been invented, without being so exceedingly
particular m matters not at aU iUustrativeof the doctrine intended
to be taught. What good does it do to the subject, if the account is
but an allegory, to state whether the asses were he or she, or how
many oxen, camels and sheep he had ; would it not have been just
as weU, and a little better for Moses to have said that the man of
his story was very rich indeed, and so let it have sufficed. But
the aUegory still stretches itself beyond all bounds, and becomes
blasphemous, inasmuch as God and his holy angels are brought
in to aid in carrying on this farce of making out Job's contra
dictory character, of being both a saint and a Satan, of the
most acccomplished description. If there was no third being in
this affair, such as Satan is supposed to be, then God must be
supposed to have done aU those things to Job without a cause ;
and Job to have accused himself falsely and foolishly to that God,
which is absurd. If we say the account is really an aUegory,
then we may enquire why both the Old and the New Testa
ment bear testimony to the being, to the name, and to the pa
tience of this Job ; which on the other view they never could
have done, that of the account's having been a mere aUegory.
On this subject: that of the being of Satan, as found in Job —
the foUowing is the view of Adam Clarke : — " And Satan came
also." This word is emphatic in the original Hebrew, ha-Sa-
tan, or the adversary. The Septuagint, or Greek translation,
has the same sense ; also the Chaldee, the Syriac, and Arabic.
St. Peter, 1st Epistle, chap. v. 8 — refers plainly to this place in
Job ; and fully proves that ha-Satan, which he translates the
adversary, is no other than the devil, or chief of the fallen an
gels. There are many demons mentioned in Scripure ; but the
word Satan is never found in the originals of the Old and New
Testament, in the plural number. Hence we infer that aU evil
spirits are under the control of one chief, Satan, the devil, who
is more powerful and more wicked than those which are his
inferiors. Many deny the existence of this evfi spirit : but this is one of
what St. John, (Rev. ii. 24,) calls the depths of Satan : as he

ANGELS OF THE SCRIPTURES. 257
well knows that they who deny his being, wiU not fear his power,
— will not watch against his wiles and devices — will not pray to
God for deliverance from this evfi one — wiU not expect him to
be trampled under their feet, if -he does not exist ; and conse
quently, wiU become an easy and unopposing prey to this enemy
of all souls. By leading men to disbelieve and deny his exis
tence, he throws them off their guard, hy which he becomes their
complete master, and leads them captive at his will. It is well
known of those sects and persons who deny the existence of the
devil, that they pray httle, or none at all, and are apparently as
careless about the being of a God as they are about the being of
a devil. Piety toward God, is, with thenij out of the question ;
for those who do not pray, especiaUy in secret, have no rehgion
of any kind, whatsoever pretensions they may choose to make.
King David, the author of the book of Psalms, a composition
of the most magnificent diction extant on the earth, believed in
the existence of Satan ; which we show from the 109th Psalm,
6th verse, where a description of the treachery* of Judas Iscariot
toward Jesus Christ, is set forth, as commonly understood, in the
following language : " Set thou a wicked man over him, and let
Satan stand at his right hand." But if the guilty and trou
bled conscience of Judas is there caUed Satan, what sense was
there in David's saying that this Satan should be at his right
hand ; why did he not state it as it was to be, with his Satan, or
accusing conscience in Judas' heart : how could David suppose
that a man's conscience could he placed at his right hand.
Would it not have been far better language, and more according
to truth, (if there is no personal Satan,) had David said, when
propheticaUy alluding to the treachery of Judas, and when in
voking the justice of God against him, "Set thou a wicked man
over him," and let his guilty conscience, which is Satan, be with
in him, instead of at his right hand. But concerning this
Satan, who is mentioned here by David, the Arabic copy of the
Old Testament says that it was Eblees, the chief of the faUen
spirits, or angels, who were cast out of heaven for their rebellion
against God. This is proof absolute, at least, that in ancient
times the Satan of the Scriptures, was believed to be a real and
- literal existence, equally as much so as was an angel, a man, or
even as is God himself. What though the word Satan in
the Hebrew signifies an adversary, or an accuser, can this
fact destroy the personahty of an accuser, or an adversary?
we think not, but rather establishes it. For it is impossible that
an abstract principle, disconnected from any being, can be an
accuser ; as all principles are passive tiU brought into action by
some agent, and cannot, of their own accord, put forth action;
which, if they could, would cause them to become identified™
beings, and immediately would be recognized as creatures, or
persons, whether visible or invisible, and would cease to be ab-
16

258

HISTORY OF THE FALLEN

stract principles. But if this was said of the treachery of
Judas Iscariot, we should accordingly look for its accomplish
ment; and as it was said in the imprecation of David, "let
Satan stand at his right hand," we see that it turned out
even as predicted of him. Judas, with the other disciples,
having found a place, an upper room in Jerusalem, where he
ate with the Saviour the pascal supper, conceived the heinous
crime of betraying, that night, his Lord, to the officers of the
Sanhedrim and the court of Herod. But not finding sufficient
courage in his heart to carry into effect so horrid an act,
Satan, it is said, came to his aid, and entered into him, and
took the government of his mind ; when he hurried away to
the Sanhedrim, and consulted how he might deliver his master
into their hands; see Luke, xxii. 3, 4—" Then entered Sa
tan into Judas surnamed Iscariot. . . . And he went his way,
and communed with the chief priests and captains how he
might betray him unto them." This fact is stated also by
St. John, xiii. 27, where the account of the institution of the
Lord's supper is found, and that also of Satan's entering into
Judas, as stated by Luke above ; " And after the sop Satan
entered into him. Then said Jesus unto him (when he saw
the entrance of that spirit into his heart,) that thou doest, do
quickly." By which the Saviour meant, seeing Judas had
given himself over to the devil, to, betray his Lord and mas
ter, that he should do it quickly if he did it at all. Accordingly
he left the communion table of his Lord and brethren, and has
ted away in the dark a distance of about two miles, to the court
room of the Sanhedrim, and agreed with them for thirty pieces
of silver, which was about sixteen dollars, the ordinary price
of a slave in those times ; a goodly priee this for the God of
all beings, in his humiliation among men. Now as soon as
the bargain was finished, and Judas had his money, there was
given him a company of soldiers, whom he conducted to the
place where he knew his Lord and master was accustomed to
resort for meditation and prayer, and betrayed him to them
by a kiss. But soon after this, as he saw him arraigned in the
hall of Pilate, and in all probability about to be condemned to
death, he became conscience smitten, and said to the Sanhe
drim that he had betrayed innocent blood, and cast down the
money they had given him, and rushed away in his sorrow,
to a convenient place, with a rope in his hand, and hung him
self to a crag of a rock over a precipice ; but not having fas
tened the rope sufficiently sure, soon fell to the earth, bursting
his bowels out by the shock, so that he died a most miserable
death. Now, from all this, does it not appear that Satan was at his
right hand, and in his heart-, by whom his sin and' his horrid

ANGELS OF THE SCRIPTURES. 259
death was brought about ; because he yielded to his tempta
tion at the first, and fulfilled the prophecy of David in relation
to this thing. The other part of the prophecy, which gave
him over to the guidance of a wicked man, as it is expressed,
" set thou a wicked man over him," was fulfilled in the per
son of the high priest who gave him the money, and urged
him on to that work of treachery and murder, being instigated
thereto by the devil ; as that chief of all evil spirits supposed,
that by the death of Jesus Christ, he should destroy his great
enemy the Son of God, so far as it related to his human na
ture, and thereby overturn and destroy the new doctrine of
the Christian system, with its author.
If the bad passions of the human soul, is all the Satan there
is, where is *the propriety of St. John's saying as he does,
that Satan entered into Judas ? Surely, this is very strange
language, and entirely improper, unless the fact was, that an
evil spirit, called Satan, did enter into, and possess the heart
of Judas, which was different and distinct from himself, urg
ing him on to the perpetration of a deed7 which he would
never have done, if he had not submitted himself to the influ
ence of the devil, and proves therefore, the existence of such
a being ; as the evil passions of Judas Iscariot, were always
within Mm, by virtue of his fallen nature, and need not,
therefore, to enter into him, as they were always in him, as
they, are in every other man of the human race, till cast out
by regeneration, — which is the power of God unto salvation.
If it is still persisted in, that the evil passions of Judas were
the real, and only Satan of the case, then it follows, that his
evil passions could come and go, at their own pleasure — like
a snake in and out of a den ; for if this was not so, then the
language is exceedingly improper, as it is written that Satan
entered into him, and proves, in our opinion, that till he so
entered into him, he was not in him immediately before, un
less we wish to make nonsense of the word of God.
But as we oppose thelUniversalist doctrine,' of there being
no devil, — it is perphaps incumbent on us to show, in what
way this accuser of the saints, is more fully and perfectly
east down, than we have heretofore shown, in the local fact,
respecting the victory of Christianity over heathenism', in the
Roman empire, in the time of Constantine : seeing we be
lieve him to be a spirit, the leader of the fallen angels, — hav
ing a personal and conscious existence — which Universalists
do not. This, we suppose^ is done by Jesus Christ, in the
great fact of the atonement, by which he has commenced' to
carry into effect his errand on earth ; — namely : to destroy
both the devil and his works, (John, iii. 8,) by planting the
principles of Christianity in the earth, and by reconciling an

260 HISTORY OF THE FALLEN
offended God to the human race, so far as to afford them a
new opportunity in his Son, of recovering his favor ; who has
by the propitiatory sacrifice of himself, obtained gifts for
men, and by which he will finally destroy him who has the
power of death — which is the devil — and his works out of
the earth.
But that God was ever unreconciled to man, on account of
his sin, is denied most strenuously by all Universalist writers,
while they allow that man by sin, became unreconciled to
God. In this, they endeavor to represent God as looking on
the rebellion of his creatures, with an eye of indifference, as
it respects himself. But we consider this impossible; for
whoever rebels against the statute of the state, by actual
transgression, sets that statute against himself, and incurs its
penalties ; on which account, the previous reconciliation, or
agreement together, is destroyed as effectually, as if the stat
ute itself, could feei angry and vindictive feeliugs^-which no
man supposes.
There is no agreement between error and truth ; and of
course, there can be none between God and sinners. This
fact however, raises no barrier to the possibility and desire
of the Most High, to institute in his clemency and pity, a
way of reconciliation, toward those who have offended, if
their cacs ean come within the range of consistent mercy ; as
all human violated statute is also reconciled, when its honor is
maintained in the punishment of the offender : so also God
ceases to be offended when the offender ceases to be a sinner,
by any means whatever. But as there is but one means ap
pointed under heaven, in which the reconciliation can take
place between God and man, we need look for no other. If
it is contended that God looks with equal complacency upon
him who violates his moral law, and him who keeps and ven
erates it, then why should men talk about a difference of
character — seeing God makes none. Yet this is the whole
labor of Universalists ; — namely : to show that God makes no
difference, and therefore, needs not to be reconciled to our
race, by the sacrifice of his Son's human nature.
Reconciliation on the part of God toward the world, is
made out in the atonement ; which makes it possible for him
to have mercy on repenting sinners- — which he could not, in
any other way — therefore, we contend that the Gospel is in
tended to reconcile both parties ; which is effected in the
submission of the one, and in the condescension of the other.
Satan is the enemy of this reconciliation : he must therefore,
be destroyed ; which destruction is now in progress, by the
operation of the virtue and power of truth, as made known to
man by inspiration in the Holy Scriptures, over which, Christ

ANGELS OF THE SCRIPTURES. 261
the Saviour, presides, and will forever preside, till vll ene
mies are rendered powerless beneath his feet. But as it
respects atonement By the Saviour's death, Universalists hoot
at it. That this was the object of Christ, is plainly stated —
Hebrews, ii. 14 ; where it is said that Christ took upon him
flesh and blood, so that by his own death, " he might destroy
him that had the power of death, that is the devil." Thi§
very thing was had in view at the time of the first promise,
which was made to Eve at the time of her fall, when it was
said to her, that her seed should bruise the serpent's head.
It was this to which our Saviour alludes, when he said to the
seventy diseiples whom he had sent out to preach, on their
return, that he " saw Satan as lightning fall from heaven :"
by which we understand, his final victory over this infernal
spirit, on the earth, and in eternity. In evidence of this, the
circumstance of Satan's peculiar power, as exerted against
the minds and bodies of men, at that period, being made
subject to his name, proves the progress of those principles,
of which Christ was the author, and which are finally to ob
tain in all the world ; for the seventy said on their return,
that the very devils were subject to .them, through his name.
Thus, we imagine, we have briefly shown how Satan, the
accuser of the saints, was cast down from the height of his
power over man, by the fall, as well as down from the heaven
of his heathen idolatrous worship in the ancient Roman em
pire. But we think we have other evidence of the same descrip
tion, and equally convicing, that the Satan of the Scriptures,
is an intellectual being, a spirit, a fallen angel, and not a man,
not a disease, not an image, not a principle, not a maniac, not
a guilty human conscience, not distraction of mind, — but a
being, a thinking conscious being — having in him the first
principles of all evil — a being as capable of will, and of choice^
in his ways, as any other being. That he is capable of will
and choice, we prove from 2d Tim. ii. 26, where it is written :
" And that they may recover themselves out of the snare of
the devil, who are taken captive by him at his will." In this
passage we learn that this spirit has the power of will, and
proves him to be not an abstract principle, but a being, hav
ing the powers of will, choice, and pursuits, like other intel
lectual beings.
But if he is capable of willing, and of choice, it mav be
enquired, — why he does not will or choose tcv submit to God,
and thus change his character and come out of his state of
wo ? This we answer, is because he will not thus will to do ;
as he incapacited himself in his first sinful act ; on which ac
count, his only and perpetual will, is to sin on ; as it is said

262 HISTORY OF THE FALLEN
of him fjy St. John — namely : that " the devil sinneth from
the beginning." But it may be still enquired : is not this,
his condition, the condition of fate? And if so, — how is he to
blame for his continuation in sin, if he is fated thereto ? To
this we reply : that if a man cut off his left hand, he is fated
to its loss — as it cannot be restored except by the Almighty
power of God — and must remain thus crippled, while life en
dures, as there is no power in nature, by which it can be res
tored. So may it not be with Satan ; that first sinful act of
his, has cut him off from the moral support of his Creator,
and rendered it inconsistent, and therefore impossible for
even the Almighty to restore him, or change his character.
If therefore, his condition is fate, all we can say of it is, that
his fate has been induced and procured by himself, whereby
he has thrown himself entirely beyond the reach of consistent
and just mercy, or he would have been offered terms of sub
mission, as well as man, after he had sinned.
See 2d Cor. xi. 13, 14, 15, and 16, — where St. Paul gives
an account of certain men, whom he calls false apostles, or
ministers— deceitful workers, who had transformed them
selves into the apostles of Christ, by hypocrisy and mere
show. But St. Paul remarks on this subject, that such con
duct was no "matter of surprise to him ; for this reason —
namely : that Satan, their master, is often changed in his
character, by the same means, and in the same way ; where
fore he has written it as follows : " And no marvel, for Satan
himself is transformed into an angel of light: Therefore it
is no great thing if his ministers also be transformed, as the
ministers of righteousness, whose end shall be according to
their works." Now what is the argument this account af
fords ? It is just this, in our opinion, — namely : that if there
is no Satan in this case, who has a conscious and distinct
being, and having the oversight of ministers ; who, according
to St.- Paul's account of them, were opposed to Christianity,
then there were no such persons, as the Apostle calls minis
ters of Satan, as they could not be the ministers of a nonentity.
There is just as much reason to deny the being of Christ —
whose ministers Paul and his fellows were — as to deny the
being of Satan — whose ministers those persons were of whom
Paul speaks — if one is but a mere principle, so also is the
other, for the apostle Paul makes no difference as to their
identity ; both of whom were beings of an invisible state ;
though it is true Christ, but a short time before the time of
Paul's writing the above, was on the earth, and seen of men.
But how could Satan transform himself, and what was his
appearance? To this question we give as an answer, the
remarks of Adam Clarke on this subject : " The apostle,"

ANGELS OF THE SCRIPTURES.
(when he said Satan is transformed into an angel of, light,)
" had the history of the temptation and fall of man particu
larly in view, as in the third verse of the same chapter it is
said, " But I fear least by any means, as the serpent beguiled
Eve through his subtilty, so your minds should be corrupted
from the simplicity that is in Christ ;" and it is very likely
that here he refers to £he same thing. In whatever form
Satan appeared to our first mother, his pretensions and pro
fessions gave him the appearance of a good angel ; and by
pretending that Eve should get a great increase of light, wis
dom, and understanding, by which means he deceived her
and led her to transgress.." But for ourself, we believe that
Satan did not appear at all to Eve, in any form whatever, as
there is no intimation in the text of Moses to that import ;
but only that he entered into the organs of the animal called
Nachash, and in that disguise transformed himself into an
angel of light, or light bringer, by pretending to make her
more wise than her Creator had made her. But on the sup
position that there is no Satan, what was it which St. Paul
says transformed himself into angel of light ? Can that which
does not exist transform itself from one thing to another ? We
believe not. It was not those false apostles of whom the
apostle speaks, that did this thing, but the head and master
of those false ministers, a being called Satan, who had power,
it seems, to. ape an angel of light, and had done so long before
those hypocritical ministers were born. But on the Univer
salist plan and view of this subject, we are told that Eve's
own mind was this Satan ; or in other words that it was the
bad passions of her soul that deceived and misled her. If
this was so, then Eve was created with bad passions ; if sO,
then her bad passions could not be called bad, as it is blas
phemy for any man to say, write, or think, that God ever
created moral evil ; which, however, he has done, if Eve
was created with bad passions, for bad passions is moral evil.
But on this view, that of Eve's bad passions being the Sa
tan to which St. Paul above has alluded, that deceived her,
there arises another strange conclusion, which is as follows : —
If Eve's bad passions were called Satan on account of their
being bad or inimicable to her happiness, then it may be en
quired, what kind of a being was she after she became changed
into an angel of light ? is it said of this angel of light that it
was any better after the change than before ? 0 no, not at all ;
for St. Paul still keeps up the idea that though Satan was
an angel of light, yet he was but a Satan still.
It is impossible to have any consistent view of this thing,
in this way, namely, that of Eve's having had bad passions crea
ted within her by her Maker. Were this so, then Eve was at

264 HISTORY OF THE FALLEN
once furnished with a righteous excuse, when God said to
her, " what is this that thou hast done ?" for she could, and
ought to have said, in reply to her Creator, that the Satan,
the Nachash, the serpent, or the bad passions of her soul,
which he had created within her, had deceived her by false
reasoning, having turned into the semblance of an angel of
light within her, and had beguiled her. But she has made no
such excuse, as we learn from the text of Moses, who says —
see Gen. iii. 14 — that the Lord God said unto the Nachash,
or to the serpent as it is rendered, "Because thou hast done
this thou art cursed above all cattle" Here we are at once
instructed that this serpent was not Eve's passions, as God
could not have called them cattle or behemah, which was the
Hebrew word for beef, or animals of the quadruped or four
footed kinds. Can any mortal in his right senses suppose,
that Eve intended to charge herself with this deception, when
she said, the serpent beguiled me? if she did, why then did
not God direct the curse to her, instead of to an animal,
which he called behemah, or cattle. But this he did not do ;
for he put thecurse on the creature which Eve had talked
with, and which she saw with her eyes, and pointed out to
God, when he asked her what she had done, and called it
Nachash, a term which did not apply to herself. If Eve did
not allude to some creature when she thus replied, to what
did she allude, as it cannot be shown that she alluded to her
self? her allusion, therefore, was every way a false allusion,
a perfect nonentity ; and did God curse a nonentity, calling it
cattle, and saying it should go on its belly, and eat dust all
the days of its life ? But if it is viewed as a literal fact^and
an evil spirit, became possessed of the creature's organs for
the time being, and by this means deceived Eve with false
reasoning, then it may be said with propriety — as St. Paul
has said when alluding to this thing — that Satan, in that way,
was changed into an angel of light, and that his ministers do
the same, substantiating the fact of Satah's personal existence.

Further Evidence given of the real existence of Satan, or the
Devil, as found on examining the New Testament on this
subject. But though the personal being of Satan in many parts of
the Old Testament Scriptures, is spoken of, as already shown
in this work; yet in the New the proofs are far more abun-

ANGELS OF THE SCRIPTURES. 265
dant, though not. more specific nor certain than in the Old.
Matthew, the first writer in the order of the books of the
New Testament, has but scarcely commenced his work, when
he has introduced to our attention the being and the acts of
Satan. See his 4th chapter, from the 1st to the 11th verse
inclusive, in which we do not doubt but we discover the same
being, retaining the same name, Satan, and the same pursuit,
that of sin and moral ruin, as in the first Scriptures by Moses
and the other prophets. St.. Matthew's account begins thus
— in which we find him almost at once, referring to this being :
"Then was Jesus led of the (holy) spirit into the wilderness
(of Judea, not far from Jordan, where he was baptized,) to
be tempted of the devil," or of Satan, as it is in the eleventh
verse. " And when he had fasted forty days and nights, (as
Moses and Elijah had done,) he was afterwards h,unSrv'
And when the tempter came to him (the Saviour) he (Satan)
said, if thou be the Son of God, command that these stones
be made bread. But Christ answered and said, it is written
man shall not live by bread alone, but by every word that
proceedeth out of the mouth of God. Then the devil took
him up into the holy city, (Jerusalem,) and set him on a pin
nacle of the temple, and said unto him, i/"thou be the Son of
God, cast thyself down : for it is written, he shall give his
angels charge concerning thee ; and in their hands they shall
bear thee up, least at any time thou dash thy foot against a
stone. Jesus said unto him, it is written again, thou shalt
not tempt the Lord thy God. Again the devil took him up
into an exceeding high mountain, and shewed him all the
kingdoms of the world, (or of that land which was then di
vided into three small kingdoms, under Herod and his two
sons,) and the glory of them, and of the kingdoms of all the
earth, by allusion, and said unto him, all these things, w>U I
give thee, if thou wilt fall down and worship me. Then said
Jesus unto him, get thee hence Satan : for it is written, thou
shalt worship the Lord thy God, and him only shalt thou
serve. Then the devil left him, and behold angels came and
ministered unto him."
Now, if in all this, there is no intimation of tbe being of
Satan, or the devil, as commonly believed, then it must fol
low, that there is none of Jesus Christ ; as there were two,
according to the account, who talked together in that wilder
ness, at that time and on that occasion ; and if one of them is
merely ideal, or but a principle in the abstract, then both are
by the same rule of reasoning. The account is plain to the
point, that two beings, conversed together, and opposed each
other in that conversation ; the queries of the one are repelled
and answered by the" other; and if one" of the characters is

HISTORY OF THE FALLEN
beheved to have been merely ideal, why not the other? where
is the proof to the contrary ? If it is said that Christ by no means
can be considered as ideal in that conversation, because- he went
up from his baptism into the wfiderness to be tempted; and that
he actually quqted Scripture there against his tempter, and was
hungry ; which sensation, that of hunger, could never be felt by
a mere idea ; and therefore proves his actual presence and being ;
so if can be also said of Satan, that he came, or went to the Sa
viour, which shows him to have been a distinct being, or he could
not have went to him; and that he talked with him, and said
many things about bread, about what the angels were charged
to do concerning him, in the book of Psalms, and about his try
ing to get the Son of God to worship him, &x.r, which as spe
cifically marks out the identity of Satan as of Jesus Christ. Can
it be imagined, without blasphemy, that the spotless Messiah
went into that wilderness to tempt himself with wickedness,
even to worship the devil? but if there is no devfi, as the Uni
versalists teach, then he was tempted to worship, what they sup
pose to have been, the evil passions of his own breast. Can any
one suppose that he went there to tempt himself to fall down to
his own presence, and to worship his own person? which, how
ever, must have been so, or he was tempted to worship a nonentity,
if there was no Satan who tempted him, who was different from
himself at that time. . It is said of Jesus Christ, that he was
without sin, and that he knew no sin ; and that he was the lamb
of God, without spot or blemish, and that guile was not found
in his mouth ; yet we are told by -Universalists, that this devil
which tempted him in the wilderness, was the workings of
his own human passions, the /same as in the breast and soul of
any other man, but that he overcame them. If this were so,
then was the Saviour of the world far from being without sin,
as evil passions are sinful, and are evidence of a state of depravi
ty where they are found. When the Saviour, at a certain time,
was contradicted and revfied by the Jews, he enquired of them
which of them could convince him of sin — John, viii. 46—
" Which of you convinceth me of sin." What a pity that some
wise Universalists had not been there to help the Jews, by just
reminding them that Jesus was a depraved creature, like any
other man, as he was nothing but a man ; but that it was likely
he managed pretty well to govern his passions ; yet from the
fact of his depravity, or similar condition with themselves, there
could be no good reason why he could not be guilty in some
respect, as well as other men. But it is no marvel that Univer
saUsts should contend that Jesus Christ had bad passions like
other men, for it is the awful fact, that they do believe he was not
begotten, as to his human nature, of the Holy Ghost, but by a
human father, as is the case of all men, Adam alone excepted ;

ANGELS OF THE SCRIPTURES. 267
the consequences of which- opinion we have shown already in
this work.
At certain points in the course of his temptation, as related by
St. Matthew, the tempter, or Satan, said to Christ, if thou be the
Son of God, then do this and that ; for instance, make bread out
of stones, or cast thyself headlong from this pinnacle. But if all
this transpired and originated in Christ's own bosom, without
the interference of a second being, then it follows that he tempted
himself to doubt whether he was the Son of God ; as the reader
wiU observe that he said, if thou be, &c. — which form of speech
implied doubt — then do this and that. Canat be, that Christ,
who proceeded and came forth from the father, to inhabit the
body which the Godhead had prepared for him ; as it is written
in Hebrews, x. 5, 7, "a body hast thou prepared me. Then
said I, lo I come, in the volume of the book, it is written of me,
to do thy will, O God." Can it be said that this being said to
himself, get thee hence Satan, and the person who says so not
be guilty of blasphemy? And such must have been the fact, if
it is not admitted that Christ was tempted and tried, afflicted
and abused, by a being distinct from himself in nature, name,
and character, in that same wUderness.
As it respects Satan's transporting the Saviour through the
air, to the top of a high mountain, and to a pinnacle of the tem
ple, there is nothing contradictory or inconsistent in this ; as we
know he could have permitted Satan to do this, as easily as him
self could walk on the waters of the lake Genesareth without
injury. We do not suppose that Christ empowered Satan on
that occasion, to do this ; but as Satan, who is the power and
prince of the air — Eph. n. 2 — has, as a supernatural being, cer
tain attributes, by which the common laws of nature are over
come by him, could therefore, if permitted, transport the body of
the Saviour through that element.
What must his disciples have thought of him, who when they
became converted to him, and had received him as their master
and teacher, when he related to them this account, as he must
have done, there having been no witness present in the wilder
ness— how that on a certain time, as he was walking in the
woods, he was self tempted to doubt his being the Son of God ;
and to become a great king, have a crown, expell the Romans
from the country, and to restore the Jews to the glory of their
ancient temporal condition, and much more so; and that he
repeUed the temptation brought by himself, and called himself
Satan, and told himself to go hence, and that he was his own
worst adversary, slanderer and accuser. AU this he must have
done, if the Universalist's sentiments and comments on the temp
tation of our Lord, is correct, namely, that there was no Satan
in the case, except Christ's own immaculate mind. This view
of the subject would reduce the God-man of our salvation to the

268

HISTORY OF THE FALLEN

very same condition with ourselves, and exhibit him as a, de
praved creature, who stood in as much need of a Redeemer, or
of an atonement, as any other person of our race ; which senti
ment should any one avow; would be blasphemy, as it would be
speaking injuriously of the character of Jesus Christ.
If we say that all the evil principles of our fallen and de
praved nature — as anger, matice, envy, lusts of every description,
pride, cruelty, covetousness, uigratitude, malevolence, and stu
pidity, were all personified in one hideous group, or person, in
the mind, or view of the Saviour, which he saw fit to caU Satan,
or the devil; yet it is impossible to suppose that these passions
could talk, contradict, argue, and quote Scripture, as St. Matthew
says Satan did. This is a latitude of action, and abitity, which
cannot be ascribed to the personification of any principle what
ever, as set forth in any part of the Scriptures. If it were the
evU principles of human nature, which were thus personified, as
Universalists believe, — why caU them the devil 7 — as there is no
type, or thing in existence, after which such a personification
could have been named or modeled; — if there is no such being,
why did not the Saviour say that it was his view of human na
ture, which presented itself before him; instead of saying that it
talked with him awhUe, and then went away ? How came the
evil passions of human nature to be so weU acquainted with the
Bible? — for we see they quoted a passage out of the book of
Psalms, (xci. 11, 12,) and had the art of quoting it in a mutila
ted manner, with the view of deceiving the Saviour; which
reads: "To keep thee in all thy ways." Those personified evils
of human nature, it seems, chose to omit in its quotations
the most important part of the statement — namely : that of keep
ing the Messiah in all his ways, whUe incarnated in human
nature. If the Saviour wished to be tried by the arts, machinations,
and devices of depraved human nature, why go into the woods,
where there was no human being to be found? Why not go
into the society of the worst description that he coul find?— as
such a method would have exposed him more fully to such a
personified condition, or representation of the disposition of our
race, than could have taken place in the wilderness. If he
wished to inform his disciples of the real moral condition of man
kind, why did he not state it plainly, and call it human nature;
rather than by an unmeaning name — the devil, — which had no
reaUty or foundation in being ? But as it respects this personifi
cation sentiment, it is ridiculous, from another view of the subject,
when it is recollected that Christ needed no such exhibition, or
personification of human nature, for his better understanding it, on
account of his omniscience ; of whom it is said, (John, ii. 24, 25,)
that " he knew all men ; and needed not that any should tes
tify of man, for he knew what was in man." It appears also

ANGELS OF THE SCRIPTURES. 269
from several other Scriptures, which might be cited, that the
thoughts of men's hearts were known to him, ere they were ut
tered in words : what use therefore, could such a personification
of the evil passions of man be to the Saviour, in point of his get
ting at that time, a full and fair view of them, more than he
always had a knowledge of? None at all !
This Satan, then, which tempted him in the wilderness, could
not have been his own pure mind, nor yet a view of the passions
of our race ; as the Satan which came to him there, performed
actions which are impossible to be supposed, as the result, either of
his own nature, or that of man's ; for he could not have doubted
that he was the Son of God, as the tempter, certainly did, which
we learn from, &c., if on that subject, ; neither could the bad pas
sions of his nature, or mere passions, have quoted the book of
Psalms, with a view to his ruin. St. Mark (chap. i. 13,) states
the case plainly, by saying that Christ was in a wilderness,
among the wild beasts of the forests, and that Satan was present
to tempt or try him, and that he was there in the woods, night and
day, one month and ten days, or in other words, forty days. St.
Luke says that he was in the wilderness forty days, tempted of
the devil.
But on the supposition, that aU the devil there was in the cas6,
was the passions of the Saviour's own heart, which tempted him
then there follows a very curious result; which is, that his
bad passions, when they had done what they could to destroy
him, left him and went away ; when angels came and ministered
unto him : but pretty soon; or before a great while, they'aU came
back again. This we learn from Luke, iv. 13, where it is said :
"And when the devil had ended all the temptation, he departed
from him for a season ;" which implies, that he returned again,
and for aught we know, entered anew into his old possession ;
to which we can see no objection, if — as UniversaUsts say — he
was no more than a mere man,' abstracted from his delegated
powers ; as they hold that all his powers were delegated to him
from God.
But if we admit the literal existence and presence of such a be
ing as Satan, as commonly supposed on that occasion, then all
these difficulties, which arise on the other view, vanish out of
sight, and the mind is relieved from an agonising struggle to de
fend and make appear as consistent, that which is impossible in
its Yery nature. Were it possible that this plain and specific ac
count of Satan and Jesus Christ, as given by St. Matthew, Mark.
and Luke, could be viewed as a parable, or an allegory, surely
Mr. Ballou, a champion of Universalist unconditional salvation,
from no hell, no devil and no fall in Adam, would have so treat
edit ; yet he, even Ballou, has passed the whole aceount, as gi
ven by St. Matthew, entirely over in silence, in his famous book
on the parables ; which silence we consider very remarkable.

270 HISTORY OF THE FALLEN
But some who beUeve in the literal existence of Satan may
desire to know why Satan should thus have tempted and tried
our Lord, if he knew that he could not prevail over him at last.
The only answer, perhaps, which can be given to this query is,
that though he then knew who he was, and his character and
errand on the earth, and that he would prevail, yet as he had ta
ken upon him the weakness of human nature, such as Adam
possessed before his fall, and that he had condescended to the
form of a servant ; that now he had the first and only opportu
nity of afflicting him, who was his Creator, united with flesh and
blood, by insult and abuse the most aggravating and mean. He
therefore, agreeable to his own debased and maUcious nature,
gladly seized upon the opportunity. According to the rules and
mysteries of eternity, of which man knows but little, it appears
that this second Adam, our Saviour, who was the Lord from
heaven, 1 Cor. xv. 47, must, as a celestial gladiator, enter the
list with this infernal spirit, dressed in the form and habiliments
of unfallen human nature, and expose the virtues thereof to the
keenest attacks of that subtUest of aU the faUen spirits, and come
off victorious, so as to honor that law in its essence, which was
given to Adam in Paradise, the law of obedience, or the redemp
tion of the world, as intended by the Saviour, could not have
progressed another step toward its consummation.
That this person, who had 'gone into the wilderness, whom
Satan pursued and watched, was the Son of God, he knew from
what was said at his baptism in Jordan, when a voice from hea
ven declared him,to be His beloved Son. He therefore knew
that the time had now come, when he, as the Messiah, was com
mencing his spiritual kingdom among men, and to overturn
the works of Satan in the earth ; and therefore, as Christ, the
Eternal Word, had come down to the condition of man, and
was to establish his church among fallen beings, he was deter
mined to seize the opportunity to distress and harass him, while.
in this condition, all that was in his power. Satan knew the
prophecies respecting the coming of this character, but most of
all, he remembered the promise of God to Eve, that her seed
should bruise his head ; and withal he remembered that it was
given to him to bruise the heel of this seed by death on the cross.
This spirit therefore gloried in the opportunity, and commenced
his operations with him by mockery and insult ; pretending to
doubt whether he was the Son of God, but if he was he wished
him to give some proof thereof; as the making bread out of
stones, and of casting himself down from a pinnacle of the tem
ple unhurt, &c. He even carried his audacity so far as to ask
the Saviour to faU down and worship him, and to offer Him
who is the creator and proprietor of Universal nature, as pay
ment for so doing, possession of the earth. The Saviour sub
mitted to this abuse from die infernal spirit, so as to become a

ANGELS OF THE SCRIPTURES. 271
faithful High Priest to all who should put their trust in him ;
and that men might know that he had gone down to the depths
of degradation, for their- sakes, and that he had come up from
thence without a stain, and had conquered the devfi's malice and
pride by his meekness and wisdom.
Concerning the temptation' of Christ in the wudemess by the
devu, some believe that the whole event transpired in a dream or
a vision. But this, no more than the other problem about per
sonified human nature, explains the difficulty, as there is no in
timation of its having been a dream or a vision : and more than
this, it is incipient blasphemy even to imagine that the Holy
Ghost might have presented the image of Satan in a dream or
vision of the Saviour, if he does not exist ; as such a procedure
must have been a false representation.
But some have imagined, that because the Saviour was tempt
ed of the devU, that a possibiUty of his having been overcome,
did exist, as well as in the case of man ; wherefore they have
supposed that it was within the reach of possibility that he might
have faded ; and God's promises, with all the prophecies, and
the atonement and salvation of men, been utterly defeated. But
the thought should never be harbored for a moment* that be
cause the Son of God condescended to be tried, by abuse even
from the devil, that on that aecount he was liable to sin, as that
was impossible. Satan himself knew better than this/yet that
was no reason why he should not exert his power to afflict him,
in his humiUation ; for Satan is mean as well as wicked. We
are not to suppose that our Lord was tempted to sin as men are
now tempted, who are fallen, impure and prone to evil continu-
aUy ; whose appetites and passions are wrought upon by the
devil, by his exciting unlawful gratification. But this cannot be
said of Jesus Christ, as he did not take upon him man's fallen
nature, but only the same as that of Adam before his fall ; conse
quently there was nothing in him to which the temptation to
sin could have been suited or adapted". What then is meant,
when it is said, as in Heb. iv. 15, that Jesus Christ "was in all
points tempted like as we are, yet without sin?" This is the
meaning, as we apprehend : he was tried and afflicted by suffer
ings, in all points as we are, yet he did not sin ; on which very
account it is said in the same verse, that " he can be touched
with the feeling of our (sinless) infirmities, because he hath fell
the same." This sense is confirmed in Luke xxn. 28, where it
is seen that the Saviour said to his disciples, " Ye are they which
have continued with me in my temptations," afflictions and
trials, and have not forsaken me on that account. When it is
said in the Lord's prayer, " lead us not into temptation," we/are
not to suppose. that we are to pray to God not to lead us to com
mit sin; as this would be admitting that he might possibly, un
der some circumstances, sometimes, even lead us to rommit sin,

272

HISTORY OF THE FALLEN

which is impossible for him to do, as he tempteth no man. But
the meaning is, lead us not into afflictions, sorrows, and dis
tressing circumstances, of a temporal nature ; as of extreme
poverty, war, famine, pestilence, accidents, and the extraordinary
exigencies of human existence ; but if such, in the divine provi
dence, should be found necessary as disciplinary punishment,
it was proper to say, deliver us from evils of this kind, as well
also as from those of a sinful nature.
That Christ was led of the spirit of God into the wilderness,
to be tempted of the devil, is attested to in the most particular
and satisfactory manner, by St. Matthew, St. Mark, and St. Luke.
But on the supposition, which Universalists indulge in — namely:
that there was no devil which tempted him on that occasion, except
the corrupt desires of his own bosom — such as aU men are afflic
ted with, then there was no need that he should go forty days tnio
the woods, among wild beasts ; for the devil which tempted him
was ever with him, forming a part of his very nature, and frame
of spirit. \
Can it be supposed that he imagined, that were he to withdraw
himself entirely from the company of men, into the wuderness,
that by so doing, he should afford himself a better opportunity,
to tempt himself to his own defeat and ruin ? We should think
not : as -by this act there could have been no diminution, or in
crease of the evils of his nature, even on the view Universalists
have of that transaction, and therefore, he might as weU have staid
among his disciples. On the Universalist view of this subject,
we are not able to ascertain the reason why Christ went into the
wilderness at all ; as there is no devil, — but human nature alone.
Mr. BaUou in his Treatise on Atonement, page 54, asks the
question in a kind of shrewd manner, as if secure of victory ;—
whether the devil ever tempts any body contrary to their passions
and the influence of motives ? He answers — No ! He then
states a case as follows: "Suppose- a man to be exceedingly
hungry, and an agreeable meal is set before him, and he is^inyr-
ted to refresh ; at that moment the devU comes and tempts hira
to eat. What would the temptation avail on the hungry man,
supposing, in room of tempting him to eat, he should tempt
him not to eat? would he be likely to succeed?"
On this view of the subject,, we grant that in such a case, the
word, and even the idea of temptation, in relation to a man's
eating when hungry, is as inapplicable as if it were applied to a
dumb beast, which should do the same thing ; for the operation
of natural phflosophy, or of simple nature, as in the case of hun
ger, needs nothing to excite, farther than mere appetite.
But wiU this simUie do, when the case is carried higher, and
assumes a tincture of moral evU ? we think not ; because, if a
man refuses to eat when hungry — and it is lawful for him to do.
so — he then ains against his own comfort, as well as the benevo-

ANGELS OF THE SCRIPTURES. 273
lent purposes of the Divine Providence. How many have
starved themselves to death contrary to the cravings of appetite ?
Thousands ! It may be replied, nature with all her frowns for
bidding such a course. Of such an one, it may be said, that he
is tempted of the devil, to do an act contrary, to this innocent
trait of animal nature ; as any other reason why a man should
do so is hard to learn.
But respecting the existence of a devil, this writer says on the
same page, as above quoted — namely, the 54th— that he has
"no objection to believing that there.is such a devil as the Scrip
ture speaks of, and adds : he is called the old serpent, and is the
same which beguiled the woman, in the beginning; and is the
carnal mind, which is enmity against God. one who was a liar
from the beginning.
In the account of the Creation of Adam and Eve, we hear
nothing of there having been created within them a carnal
mind, if they had such- a mind ; but according to Mr. Ballou, this
was the fact, as they could have derived it from -no other source,
there being no other cause. God says, respecting them, that
they were ereated very good, pure, holy and upright ; but Mr.
Ballou says they were at enmity with God from the beginning,
in their lusts, and that he created them thus, for wise purposes.
This doctrine he backs up on his book, page 68, Treatise on
Atonement, by saying that " the Almighty has a good intention,
in every volition of man ; and that man is dependent for his voli
tions, and moves (or acts) by necessity." On this view, no blame
can attach itself to the characters of our first parents, however
deep and palpable their enmity to God may have been, no more
than to any and all the works of God beside — whether animals,
trees, the waters, or any of the elements of nature — dereliction
from right, or their fall from their primitive condition, cannot be
made out, on this view of the subject.
Mr. Ballou's belief that there is no other devil in being, except
the carnal mind, which is found in the soul of man, ruins the
.character of Christ, as well as of Adam and Eve. As it is fol
lowed up with a consequence equally horrible with the one
above noted — thatof our first parents being created wicked ; as it
will show that Jesus Christ — of whom it is said, that he was with
out sin, blameless, spotless, and immaculate— had within him,
and as deeply, fixed, this same devil, or carnal mind, which is
enmity against God, as any other being of the human race.
How is this made out ? According to Mr. Ballou's opinion,. it is
made out by St. Matthew, St. Mark, and St. Luke, when they, say
that Christ went into the wilderness to be tempted of the devil; or
in other words— as Mr. Ballou understands them — went into the
wilderness to be tempted of his own carnal mind ; which he
says, is the same devil, old serpent, and Satan, which sinneth
17

274

HISTORY OF THE FALLEN

from the beginning, the same who deceived Eve. This is back
ing up the Jews, who hated Christ, with a most malignant hatred
—saying of him that he had a devil and was mad ; for Mr. Bal
lou makes out the same thing, by saying he had a carnal mind ;
whiehisthe true and only devil of the Scriptures,- as he beheVes.
What? are we to think of this ? & people claiming patronage of
Christianity, and of Christian people of the world at large, and
at the same time make such horrible work of the Holy Scriptures?
We are at a loss how to express our sorrow at such doings —
such mangling — such barefaced and strange perversions of
. matters of fact ; done because Universalists have struck out for
themselves a path, which recognizes no devil, no hell, and no day
of judgment : as these things are too frightful and appalling to
the imaginations of the wicked ; they therefore, must and shall
be rejected from the code of Christianity. This plan is as fitly
chosen, and' adapted to the wieked propensities of men, in thei*
fallen and natural! condition, as was Mahomet's ; who taughl
that heaven abounded in sensual gratifications, in the fullest
sense of the word, in eternal perpetuity. How do we make this
out ? Why beeause UniversaUsts teach that there is no euch
thing as a spiritual supernatural regeneration of man's soul in
this life, to fit him for.heave% as heaven is sure to all the raca
without.it. On this belief, who is the man that will deny him
self of passion indulgences, and take up his cross and follow
Christ, sorrowing for his sins, seeking to be born again, to be
renewed after the image of him who. created him ; to be made
holy, suffering persecution for Christ's sake, in meekness and
fear? No man! as he certainly will recollect that of all this
there is no necessity, heaven being as sure to Voltaire as to St.
Paul, and of course to him. It is impossible, with this belief i*
the heart, for a human soul ever to become possessed of true
Christianity,, in the spiritual sense of the word ; as the whole
great scheme a withered down to a mere selfish morality, and to
a mere nominal belief, that men ought to do right toward each
other — a thing as well known by Pagans as by Universalists,
without the aid of their teachings — and places Christ on a level,
as to mere human nature, with Seneca, Socrates, Aristotle, and
all the philosophers of Greece' and Rome, either before or after
the era of Christianity, reducing him to a mere teacher of mor
ality. The whole stupendous fabric of a world redeemed of
the incarnation of God in human nature — of the sacrificial death
of that sinless human nature or body — of salvation on the condi
tion of faith in that Redeemer, from sin in this life and the life to
come— of the new birth — of the sanctions of the law of God— a
day of judgment, and a final hell for the finally wicked, is broken
down at a blow, at one buffet of this neutralizing, stupifying,
withering, sophistical, unscriptural, son of infidehty, Universal-
ism ; and all this because it is too humbling to the proud, wicked

ANGELS OF THE SCRIPTURES. " 275
hftart of man to submit to sue for mercy, to ask the pardon of
sins, to fear God on account of the awful sanctions of his law,
and the debased condition of the faUen spirit of man ; a smoother
path therefore, they think they have found, in which no track* 6£
a devil, or smell of future punishment is known; inviting aU
msu to enter this broad, smooth, delectable highway, and rush
r with them through the broad gate that opens into eternal bliss,
iu exact opposition to the declaration of the Son of God, who said,
" Straight is the gate and narrow is the way which leadeth to
life, and few there be that find it ; while wide is the gate and
broad is the way that leadeth to destruction, and many there be
which go in thereat." Matth. vii. 13, 14-
Th at Jesus Christ Was naturaUy -a* depraved a being .as .any
other main, is not straoge for IMversalists to beheve ; for .as we
have before shown, they hold that he had a natural father, the
same as other men, and of course was of necessity as depraved
as other men by nature, and possessed of as much enmity to God
as other men, having a carnal mind — which is enmity against
God— the same as all men have. On which account they deny
the presence. of the devil, as a being distinct from that of Christ,
in his temptation or trial in the wilderness, as unnecessary to the
meaning of St. Matthew, St. Mark and St. Luke, on that subject.
But if Christ had no natural father, but was an incarnation of the
deity, then he was not a fallen creature— had not a depraved
spirit — a carnal mind — nor any traces of depravity — being the
second Adam, the Lord from heaven ; then it must follow, that
the being called the devil, who tried the Saviour, by abuse, &c,
as we have before described, was a distinct being from Christ
himself ; and proves the fact of the existence of a supernatural
Satan, such as the orthodox churches believe exists.
That Universalists believe Christ to have been as depraved
and? sinful as other men of his time were, we quote Hosea Ballou
again — see Treatise on Atonement, pages SO, 51, 52, where he
is endeavoring to make it clear that all the devil there is, consists
in the lusts, passions, and carnal-mindedness of men ; which to
make out, he quotes the Apostle — St. James, i, 14 : "When a
man is tempted, he is drawn away by his own lusts, and enticed "
and he then adds, that — "Any person who is wholly dictated by
a fleshy mind, may justly be called a devil." This .conclusion
of his, we now apply to the human nature of Jesus Christ, yiejKed
through Mr, Ballou's reasonings ; who says, " when he hunger
ed, he was tempted by a fleshy appetite. When he had .a yteac
of all the kingdoms of the earth, and their glory, he was tempted
to avaU himself of tiiem. Here was natural ambition ; such
as gave rise to the victories of an Alexander, when he was
tempted to cast himself down from the pinnacle of the temple :
here was that passion which gives rise to presumption, and
Vishes to avoid duty." Does not this view of Christ make him

276 HISTORY OF THE FALLEJf
in his heart, as depraved as other men: — equally so with the
ferocious conqueror of the world, Alexander the Great ? It
most certainly does : — though there was a great difference in
their acts? yet at heart they were, alike. What though Christ
conquered these passions, and would not allow them to reign,
yet they are found within him, according to Mr. Ballou, which
makes him just as depraved at heart, as any other man ; and
depravity is sin, and corruption ; and yet Mr. Ballou calls hira
a sinless being; as were he to write him a sinner, it would be
too barefaced : the people would not bear it ; yet by inference,, ho
makes him equally wicked, as to his nature, with nny and all
other men. If there is no other devil, but the lusts of the human
heart, then indeed was Christ a depraved and corrupt being, as
infered from the writings of Universalists. because St. James
straightly says, " When a man is tempted, he is drawn away
by his own lusts." And Christ most certainly was teinpted.by
the devil, or rather by his lusts, as Universalists say. Now
would it not be far better — more modest, more wise, and more
according to the analogy of truth, and matter of fact — as stated
over and over in the New Testament — to believe in the existence
of a devil, rather than to make our Lord — the Saviour of all that
put their trust in him — to be a poor miserable depraved man, the
same as ourselves are — full of lusts, bad passions, and appetites ?
Earth, heaven, and even hell, answers Amen : it would be more
modest, more wise, and more according to truth.
But a querist may still wish to know, what St. James meant,
when he said, that " When a man is tempted, he is drawn away
by his own lusts ;" as if there is no other tempter, but that of lust
alone. To give our view of his meaning, we will suppose — as
Universalists contend — that there is, wo devil, except the carnal
mind, which, as we believe, had its origin in the fall of our first
parents. This carnal-mindedness is, in and of itself, ever point
ing to acts of hostility, and sin against the law of God — even
without a devil to tempt, as its own nature is enmity against
God, and cannot cease from sin, till it is destroyed in regenera
tion, by the Holy Ghost. We wish to be understood, that such
is our view of the faUen and depraved state of the"human race,
that they will sin on, even though ^there were no devil in exist
ence, till renewed by the spirit of the Lord. Yet though we
beUeve this, and that this was the meaning of St. James ; yet we
do not allow that St. James did not also believe in the being of a
devil, distinct from man's lusts ; because he has himself stated to
the contrary — see chap. iv. of his Epistle, at the 7th verse, where
It is written—" resist the devil, and he will flee from you."
But, says one, how does this statement of his, prove his belief in
the existence of a devil, other than our lusts ? It proves it from
this consideration"; though a man resist his lusts, and over anx
ious appetites, never so much, and ever so successfuUy, yet thsy

ANGELS OF THE SCRIPTURE*, 277
»
do not forsake him. nor flee from him'; as the appetites and pas
sions of human nature will continue with us as long as life lasts ;
religion, if we have it, merely controlling them, and bringing
them into subjection to the law of God, but not causing them to
flee away from us, or out of our nature; as St. James says the
devil will, if we resist him in the name of the Lord Jesus, as -we
suppose he means. ' If the Apostle meant to say, that if we resist
the cravings of our lusts, or appetites, we shall overcome them ;
then it would seem that he ought so to have written it; instead of
saying they will flee away from you. There is another reason
why he never could have meant the passions.of our nature in that
text ; and this is it : the passions and appetites are many, which
cannot be spoken of but in the plural number ; while St. James
has used the singular, the devil— which is but one ; and besides
this, he has used the masculine gender he, in relation to the be
ing he speaks of, which cannot be made to apply to the passions
and appetites of men, at no rate at all.
But, says a Universalis!, the whole of your remarks on this
subject, so far as they relate to charging us with believing that
Christ was a depraved being, go for nothing ; as we do not be
lieve depravity exists at all, except, in sinfid actions : now as we-
believe Christ did not sin, we contend he was not depraved ; the
same we say of all men, beginning with Adam :— no man is de
praved, only as his actions are such, and contaminates their
influence ? But to refute this, we proceed to show that all the
progeny of Adam are depraved in nature, prim to actions ; both
from Scripture and matter of fact.
We begin with, (Genesis, vi. 5,) "And God saw that the
wickedness of man was great in the earth, and that ev.ry im
agination of the thoughts of his heart was only evil continual
ly." Isaiah i. 5, 6. "The whole head is sick, and the whole
heart is faint. From the sole of the, foot, even unto the head,
(spiritually) there is no soundness in it ;" — that is, there is no
soundness in the heart. Jer. iv. 14° — " 0 Jerusalem, wash thine
heart from wickedness, that thou mayest be saved : How long
shall thy vain thoughts lodge within thee." Jer. xvii. 9— « The
heart is deceitful above all things, and desperately wicked.
Who can know it I" We answer, none but God can know how
wicked and depraved it is. St. Paul has clearly shown the nat
ural corruption and utter depravity of the human heart. See
Rom. iii., from the 9th to the 18th verse inclusive ; in which he
has made no difference, even between himself, the Christian, and
those who had slandered them, showing that all men, both Jew
and Gentile, were, concluded under sin, in the estimation of
God ; his remarks are as follows : "What then? are we better
than they? (by nature) No! in nowise: for we have before
proved both Jews and Gentiles,. that they are all under sin. As
it i3 written : There is none righteous ; (naturally) no, not

278 HISTORY OF THE FALLEN
one :" — as we understand him, since the fall in Adam. " There
is none that understandeth, there is none that seeketh after God.
They are all (the whole human family) gone out of the way;
(in the fall) theyare together beeome unprofitable : there is none
that doeth good ; (by nature) no, not one.
The same doctrine is taught by the same Apostle, in another
place, namely, Romans, viii. 7, 8 — '¦' The carnal mind is enmity
against God ; (since the fall, as a carnal mind did not exist be
fore) for it is not subject to the law of God, neither indeed can
be ;" as its very nature is the exact opposite to all virtue. "So
then they that are in the flesh, (that is;, such as are not born
• again) cannot please God." And to show that St. Paul means
such persons of the human race, by the terms, — "they that are
- in the flesh?' as are not born again : we notice what he says
respecting believers: "But ye are not in the flesh, but in the
spirit, if so be the spirit of God dwell in you :" and yet the very
persons who he says were not in the flesh, were mortal men, just
such as himself was, and every body else, living by eating and ¦
drinking, according to the common course of nature. So that
the case is clear, that St. Paul believed in the depravity of the
soid, heart, and spirit of man. even before actions are put forth,
or he could not have made the distinction he has.
He, St. Paul, long after the writing of his Epistle to the Ro
mans, did not forget to put the church in mind of this fact,
namely, of the utter depravity of the race of man ; which to
prove, see 2d Cor. iii. 5 — " Not that we are sufficient of ourselves
to think any thing, (good) as of ourselves, but our sufficiency
is of God :" — not relying on the cripple, depraved, and corrupt
energies of human nature — since the fall— for the least aid in
coming to God, or in partaking of his likeness in holiness, and
peace of mind.
He has said the same thing in his writings to the Eph. ii. 1,
2, 3, confessing the helpless depravity of all mankind by nature
since the fall ; including himself, with the whole multitude of
the disciples in every place, and admitting that himself, with all
the rest, were, previous to their conversion to Christianity, and
change of their hearts, exposed to the wrath of God. The man
ner in which he has expressed his belief in this doctrine, is as
follows : «A«d you hath he quickened who were dead in tres
passes and in sins. Wherein in time past, ye walked according
to the coarse of this world, according to the power of the prince
of the air, the spirit that now worketh in the chfidren of disobe
dience. Among whom we also all had our conversation in
times past, in the lusts of our flesh, fulfilling the desires of the
flesh and of the (depraved) mind, and were by nature (after
the fall) the children of wrath, even as others."
This doctrine of the entire depravity of the nature of man,
abstracted from the assisting grace of God, is shown from the

ANCSELS OF THE SCRIPTURES. 279
statement of Christ, which is direct to the point, the same with all
the quotations above cited, and brought to bear on this subject :
see Mark, viii. from 21 to 23 — •" For from within, out of the heart.
of men proceed evil thoughts, adulteries, fornication, murders,
thefts, covetousness, wickedness, deceit, lascivioushess, an evil
eye, blasphemy, pride, foolishness. AU these things come from
within." It would appear as useless to add more eyidence of the
horrible fact of man's inherent and natural depravity, from the
Scriptures ; as the number already brought to notice are suffi
cient to convince any man of its truth, except such as have deter
mined not to believe it, however well it may be substantiated.
Reason and matter of fact, loudly responds to this truth ; for how
is it possible to conceive of depraved conduct, which Universal
ists contend is all? except the heart, the soul, or mind is first
affected by it. Were there no fountains Of water within the earth,
there could arise no running streams ; were there no vegetative
powers in the ground, which act on the seeds of all trees when
buried in it, there could arise neither, bramble nor forest, blade,
nor harvest; so. also, were there not a depraved spirit within
the heart of man, there could arise no depravity of conduct.
If, therefore, we have proven the natural depravity Of our na
ture, we will return to our first argument respecting Christ and
say, if Christ was but a mere man, and had a natural father, as
UniversaUsts contend, then it is not possible to clear him from
havmg been as depraved a being as any other individual of the
human family at heart, although he did not sin actually ; for.
depravity at heart, or in nature, makes out a corrupted being,
even though that corruption is supposed to have been restrained
from actual rebellion against God and his holy law.
Now as all Scripture and reason go to clear Christ from both
sorts of depravity, whether of the heart or of life, it follows of
necessity, that some being distinct from that of himself did tempt
or try him, in the wildrneess, as stated by the three evangelists,
Matthew, Mark, and Luke ; which proves the real being of the
devil, Universalists, their preaching and writings to the contrary
notwithstanding.

Further Proofs of the Being of Satan, as found in the New
Testament, of the End of the World, fyc.
To make it appear that Satan is any thing but that which the
Scriptures most evidently assert he is, Universalists make a bold,
and free use of Matth. xvi. 22, 23; in which it is stated, as they
suppose, that Christ called St. Peter, Satan, and if so, they seem

SSO HISTORY OF THE FALLEN
' to think they prove, that a man may be a Satan. The account
by St. Matthew is as follows: "From that time forth began
Jesus to show unto his disciples, how that he must go to Jerusa
lem, and suffer many things of the elders and chief priests,- and
scribes, and be killed. Then' Peter took him, and began to re-
buke him, saying, Be it far from thee, Lord ; this shall not be
unto thee. But he turned, and said unto Peter, Get thee behind
me, Satan ; thou art an offence unto me : for thou savorest not
the things that be of God, but those that be of men." Doct. Adam
Clarke, who was a skilful scholar in both the Hebrew and the
Greek, as well as in many other languages, more in number than
was ever acquired by any other man, says the words in the He
brew are, get thee behind 'me, thou adversary. The question
here to be decided is, whether our Lord did actually call Peter a
Satan, when he knew in his heart that Peter meant, to be his
friend in the most ardent sense of the word. The language he
used on that occasion was nearly similar to that used by him at
another time, namely, at a time when Satan tried our Saviour in
the wilderness, an account of which has just been given. The
words in that place are, "get thee hence Satan." But in the
case now under consideration, the words are, "get thee behind
me, Satan, thou art an offence unto me.''
We do not perceive that the Saviour, in this case, called Peter
Satan, or adversary, and the text does not say he did. The
reader will please to notice the peculiar form and turn of the
words the Saviour made use of at that time ; which were, "But
he turned and said unto Peter, get thee behind me Satan." It
does not read that he turned and called Peter Satan, but that ho
only said unto Peter, &c. Thus we understand it, the Saviour
turned and said to Peter that Satan was an offence unto hiir,
inasmuch as that evil spirit was the author of that thought which
Peter had just then unwittingly uttered, namely, that Christ
must not die, as he had just s&id must be his fate, shortly, at Je
rusalem. It appears to us in this way : thatjesus turned, and
looking at Peter, engaged his attention while he said " get thee
behind me, Satan ; by which Peter did not understand that
himself 'was meant, or that he called him Satan, in the primary
sense of the word, but merely felt himself reproved for uttering
sentiments which he in his heart imagined to-be right and pro
per, as he did not then comprehend the necessity ofhis Master's
death for the world ; but "at the same time was made to feel that
what he had said was in exact accordance with all that Satan
could have wished might not take place. Our Lord, by virtue
ofhis omniscience, saw Satan taking advantage of Peter's tender
feelings, and love of his great teacher, and that he suggested to
his mind the propriety of his dissuading the Lord from subject
ing himself to death ; which advice went exactly against the per
fecting of his great design, which was the redemption of tha

ANGELS OF THE SCRIPTURES. 281
world by the sacrifice of himself on the cross ; he therefore said
unto Satan, "get thee behind me, thou savorest not the things
that be of God." This care and sympathy of Peter for his
master, was not in itself wrong ; but as it Minded him from per
ceiving, that for this very purpose, namely, the suffering of death,
Christ came into the world ; he needed to be corrected, as we
find he was, and Satan rebuked for his wickedness, in mislead
ing the well meaning mind of Peter. It is impossible to accuse
Peter of being the malicious author of that thought, unless we
can beUeve he was understandingly an enemy to the plan of the
atonement, by the death of Christ, and had of set purpose deter
mined to dissuade him from such a determination. And there
fore, as the malice against God's promise, namely, that the seed
of the woman should bruise the serpent's head, and also against
the human race in trying to prevent the atonement, was not
knowingly Peter's ; our Lord, therefore, as a discerner of spirits,
addressed his' reproof where it chiefly belonged, namely, to Satan,
as to the prime and moving cause of St. Peter's remarks. , Now,
if the Saviour meant Peter, and him solely, when he said, "gdt
thee behind me Satan," we find Peter did not so understand
him ; for instead of getting behind him, or of departing from his
presence, as was the import of the words, he still remained with
his master, sharing the confidence of him who had called him to
be an apostle and a minister of his word, and even honored him, a
few days after, by allowing him to he present with him, in
company with two others of his disciples, on the mount of his
fransfiguration. The reproof, however, was no doubt given in
the following sense : Peter, that thought of thine is of the devil ;
beware how you give it place in your mind, as- it savors not of
God, it is of earth, mere earthly selfishness ; cast it from thee,
and know, that for this very purpose, to die for the offences of
man on the cross of the Romans, am I come forth, which your
well meant tenderness directly opposes, and agrees exactly with
the desires of Satan, the great enemy of mankind.
That the Jews in our Saviour's time, believed in the being of
a Satan, as a bad, or fallen angel, we prove from their accusations
against our Lord ; which was, that he cast out devils by the
aid of the prince of devils ; see Matth. ix. 33, 34 — "And when
the devil was cast out, the dumb spake, and the multitudes mar
veled, saying, it was never so seen in Israel. But the Pharisees
said, he casteth out devils through the prince of the devils."
Also, in Matth,. xii. 24, and Mark, iii. 22, the same charge was
preferred against him, namely, that he cast out devils by the
power of the prince of the devils ; setting forth that he was at
most nothing more than an accomplished magician. , But what
said Jesus to this charge ? why, that « if Satan cast out Satan he
is divided against himself, how then shall his kingdom stand.
And if I by Beelzebub cast out devils, by whom do your chil-
18

-282

HISTORY OF THE FALLEN

dren (or disciples) cast them out, therefore they* shall be your
judges. But if I cast out devils by the spirit of God, then is the
kingdom of God come nigh unto you." In this reply we per
ceive that the kingdom of Satan and the kingdom of God, are
both declared to exist ; and if one is a fiction, on a mere idea,
why not both ? and the heads of these two kingdoms equally
fictious. If a belief in the existence of Satan, and of devils, as
real beings, was an error in the time of our Saviour, in the the
ology of the Jews, then did our Lord omit to correct that error;
leaving the people uninformed on this subject, and never insruct-
ed his disciples to correct it. We therefore consider the point as
settled and established by unavoidable inference, the most satis
factory, except to those who have made up their wills not to
believe this thing, however clearly it may be proved from the
Bible, and such there are in great abundance.
But if inference on this subject is not esteemed as sufficient
evidence to prove this belief, we should imagine that express
Scripture is, and that Scripture, the very word of the Son of
God, who certainly knew whether there is a Satan, and evil
spirits, or not, as real beings. See Matth. xiii. from verse 24 to
30, inclusive. " The kingdom of heaven is likened unto a man
which sowed good seed in his field : But whUe men slept, his
enemy-came and sowed tares among the wheat, and went his
way. But when the blade was sprung up, and brought forth
fruit, then appeared the tares also. So the servants of the house
holder came and said unto him, Sir, didst not thou sow good
seed in thy field ? from whence then hath it tares ? He said
unto them, An enemy hath done this." But we ask, who was
that enemy? Who sowed the tares ? See verse 39 of the same
chapter ; where it is said, that it was the devil. But on the
plan of the Universalist doctrine, which is, that the evil passions
and lusts of the soul, are the only devil there is, and that it was
this, which the Saviour said was the enemy who sowed the
tares ; it will then follow, that the tares are the very evil passions,
and devil, or enemy spoken of in the text, and that they sowed
themselves in human nature ; which thing, it is impossible to
have any consistent conception of. But if the tares did not sow
themselves in human nature— which they could not have done,
— then, as man is held by Universalists, to be in the condition in
which God created him in Adam and Eve, — it follows that God
was that enemy who had sowed the tares in the field of human
nature, if they were sowed at all ; and that he sowed them for the
best and wisest of purposes, namely, for the great good of the
great whole. But if God sowed them, it follows that they are
not tares ; for whatsoever he does, is right, and in and of itself,
intrinsically holy ; and destroys the idea of the existence of tares
at all, in the field of human nature, as he cannot create a sinner.
But in relation to the parable, consisting of the field, the hus-

~j*ur.i.» ur THE SCRIPTURES. 283
bandman who sowed the good seed, and of the good seed itself,
with the teres, the reapers, the barn into which the wheat was
to be gathered, and the fire which was to burn the tares at the
end of the world, were aU, as it appears, brought forward in the
form of a parable, which even the disciples did not understand,
as shown on verse 36, of the same chapter. On which account,
after the Saviour had finished his discourse to the multitude, and
had retired into a house near by, his disciples said unto him, —
« Declare unto us the parable of the tares of the field." To
which the Saviour replied. " He that soweth the good seed is
the Son of man : (meaning himself) The field is the world :
(not Judea alone) the good seed are the children of the kingdom :
but the tares are the children of the wicked one : The enemy
that sowed them is the devU : the harvest is the end of the world :
(mundane system) and the reapers are the angels (of heaven.)
As therefore the teres are gathered and burned in the fire, so shall
it be in the end of the world," (not of Judea alone) but when time
shah be no longer. Now this exposition of the parable, by the
author of it— the Saviour himself — who certainly understood his
own meaning, makes it clear that there is a devil, or Satan, who
is capable of corrupting the minds of men, in catching away the
good impressions, which by ahy means are made upon the heart
That he is capable of doing this, if not resisted by the soul in
holy prayer ; we prove from Luke, viii. 12 — the influence of the
' devil, as foUows : " Then cometh the devil, and teketh away .
the word out of their hearts, lest they should believe and be
saved." But if there is no devil who has a distinct being, then,
as it appears to us, the language of Jesus Christ was wrong :
for he has pointed out a being, and given him a name, a person,
and identity, as plainly as language can speak, and has shown
him to be his enemy, in catching away the seed out of men's
hearts, which himself had sown. He should, however, rather
have told them, that there was no devil but themselves, who were
their worst and only enemies. But instead of this, he taught an
entire contrary doctrine, by telting the Jews, and aU who heard
him, that it was the devil who came, and caught away the seed
out of their hearts, because men did not resist him ; as is shown
by other parts* of the New Testament, to be theirs, and all men's
privilege. Mr. Ballou, an apostle of the Universalist order, in his book
on the parables of the New Testament, gives us no account of
this enemy in that parable, who sowed the tares in God's field,
called the world, and seems to be somewhat averse to med
dle with him at aU, and throughout the whole work, treats him
but indifferently. This, he should net have omitted, as that
something called a devil,- and Satan, appears to have been in
those days, at any rate, the prime enemy of ail righteousness, and
great ijpposer of Jesus Christ, in the estabtishmsnt oi his spir-

284

HISTORY OF THE FALLEN

itual kingdom among men ; and so much so, that he is everywhere
alluded to in the New Testament as an enemy.
A littie above, the reader may recollect, that on the subject of
the teres, it is said they are to be gathered and burned in the
fire, at the end of the world, as men burn teres gathered from
among the wheat when harvesting. Perhaps in this place it
will be well to enquire, what world is meant, at the end of which,
it is said the tares are to be burnt? whether the end of the Jew
ish polity, as a nation, or the end of this mundane system, the
globe, or the end of time, as it is well known that Universalists
believe the former ? In this enquiry, we shall no doubt do well
if we can explain Scripture by Scripture, so as to find out what
World is meant, that was to have an end. On this point, see the
foUowing quotations : Romans, v. 12, " Wherefore as by one
man sin entered into the world." Is more than Judea meant
here by the word world, think ye ? Romans, v. 13, " For until
the law (of Moses) sin was in the world." Was Judea alone
that world in which sin was found, till the law was given by
Moses?. We think not; as Judea, previous to the law, was
unknown, as also the Jewish nation, by that particular natnei
Romans, x. 18, "But I say, have they not heard? yes
verily, their sound, went into all the earth, and their words
unto the ends of the world." In this quotation we find both the
word ear th and world used as synonoroous, and means more
than Judea; for the apostle was declaring to the Romans that a
rumor of salvation by Christ, had gone into all the world, even
to the ends of the earth, or entirely around it, among all nations,
Mark, vui. 36, "What shall it profit a man if he gain the whole
world and loose his own soul." The word world, in this place,
no doubt' means more than the land of Judea, even the whole
earth. The same is said by Luke, ix. 25, "For what is a man
advantaged if he gain the whole world and loose himself, or be
a cast away." This word world, is used by St. Mark, Xiv. 9, in
a sense which at once is plain, that he meant the. whole earth, as
foUows : " Verily I say unto you, wheresoever this gospel shaH
be preached throughout the whole world, this also that she hath
done (a certain woman) shall be spoken of, for a memorial of
her." Also, St. John's Gospel, chap. i. 10, the whole earth ii
comprehended by the word world : " He (Christ) was in the
world, and the world was made by him, and the world knew
him not." Also, St. Paul uses the word in this sense, as com
prehending the whole earth ; see Acts, xvii. 24, "God that made.
the world, and all things therein, seeing that he is Lord of hea
ven and earth, dwelleth not in temples made with hands."
Again, St. John, iii. 16, uses the word in a sense which embraces
the whole world, instead of the land of Judea only : " For God
so loved the world, that he gave his only begotten Son, that who
soever believeth in him, should not perish, but have everlasting

ANGELS OF THE SCRIPTURES. , 285
life. For God sent not his Son into the world to condemn the
world, but that the world through him might be saved." Also,
the same writer, namely, St. John, chap, iv: 42, has used the
word in a sense which embraces not only Judea, but all the
world : " Now we believe, (said the Samaritans to the woman,)
net because of thysaying, (alone,) for we have heard him our
selves, and know' that this is indeed the Christ, the (conditional)
Saviour of the world." Again, 1st John, iv. 14, " We have seen
and do testify, that the Father sent the Son to be the Saviour of
the world," (conditionally.) John, xvi. 33, " Li the world ye
shah have tribulation ; but be of good cheer, I have overcome
die world." Was it in Judea only that Christians were to have
tribulation ? and was it Judea only that he meant, when he said
to his disciples, be of good cheer, I have overcome the world ?
We think not. 1st John, U. 2, "And he (Christ) is the propitia
tion for our sins : and not for our sins only, but also for the sins
of the whole world." Does this mean Judea only, and not the
whole of mankind ? St. John, xii. 46, "I came a light into the
world, that whosoever beheveth on me should not abide in dark
ness." Was it Judea alone that he came to enlighten? We
think even a UniversaUst wiU not admit this, though he loose in
that respect, the restricting of the word world to the little country
of Judea.
We will now repeat the text, which we are attempting to ex
plain by all the foregoing quotations, respecting the word world,
as follows : "As therefore the tares are gathered and burned
in the fire, so shall it be in the end of this world." Now as we
have shown that the word world, in a multitude of places as
used in the New Testament, cannot be restricted to the mere
country of Judea, why, therefore, should it be restricted in that
one text, except it be to answer the UniversaUsts a particular
purpose, in making out that the end of the world, so often spoken
of, was to be the end of the Jewish nation only ? which it cannot
be made to do except by violence. It is no where said in the
New Testament, that the end of the Jewish nation, as a people,
or ecclesiastical body, was to be the end of the world. It is no
where said in the New Testament, that Judea was a world, and
that the destruction of that people was considered as the end of
the world. Could it be found any where in the Bible that their
country was called the Jewish world, there would then be some
countenance1 for the Universalist opinion about the end of that
world, and no other. Why should they be thus distinguished,
any more than other nations round about them, who were greater
than they ? That an end of the world of mankind, and the earth
itself, is to come, is shown even by Universalists themselves, inas
much as they believe most strongly in a general resurrection of
all the dead of the human race, at a given time or period. Now
this being so, it wiU follow that the earth is to be bereft of its

286 HISTORY OF THE FALLEN
inhabitants, and will be of no further use to our race ; why
not therafore allow that time to be the end of the world, so often
spoken of in the New Testament ? and why not allow that it
may be burnt up, as St. Peter has declared it shall be ? But
no doubt Universalists will reply that St. Peter has said no such
thing. Perhaps it were well just to look and see, how this is.
2 Peter, iii. 6, 7, as follows : " Whereby the world, (not Judea,)
that then was being overflowed with water, (which was Noah's
flood) perished. But the heavens and the earth, which now by
the same word (or power) are kept in store and reserved unto fire
against the day of judgment and perdition of ungodly men."
Now this is the day or end of the world, which to us appears to
be alluded to by our Lord, when expounding on the subject of
the tares to his disciples, he said so it shall be in the end of the
world, namely, that of the wicked, which he shows to be tares,
and shall be cast into a hell of unquenchable fire. Does not the
similitude used by the Saviour to Ulustrate this case, fairly come
to this conclusion, namely, that as men, after threshing the wheat
of the harvest from the chaff and straw, burn the latter with fire ?
So God will do at the end of the world, or harvest of the judg
ment ; separating the wheat — the saints — from among the chaff,
which denotes the wicked ; then cast the latter into unquencha
ble fire, as the text reads. But Mr. Ballou seems to think, as, do
all Universalists, that as chaff is necessary to the growth and
protection of the wheat, that the sins of the human race are
necessary for the perfcting of the saints ; and that when sin
shall have answered this good and wise purpose, it shall then be
destroyed by the unquenchable fire of the Holy Ghost ; and thus
all the human race, especially the bad, wUl turn out to be wheat
of the first order, to be gathered into the garner of God Almighty
in heaven.
But the text respecting.the tares, will not bear this construction,
. because it plainly says the tares are the children of the wicked
one — not the sins of the wicked one, but his children — meaning
sinners — not the sins of the wicked, separately considered from
the sinner, but the sinner himself, is that child of the wicked one,
and is in the text called a tare, or base weed, injurious to the
wheat, and fit only to be destroyed in hell, as the text reads.
This fire which is said to be unquenchable destruction in the
text, and in other texts to be hell fire, Universalists say is the
grace or love of God ; or in other words is the purifying of the
Holy Ghost on the soul of man, and is the only fire that they
know of which is unquenchable. Can it be so ? then it must
follow, that the vengeance of that eternal fire which St. Jude
says the Sodomites are now suffering, is the fire of the Holy
Ghost. Is this true? if so, tiien there follows another curwus
result — which is, that to be purified from sin by the fire of the
Holy Ghost, is a state of inexpressible suffering, and that without

ANGELS OF THE SCRIPTURES. 287
end ; for St. Jude is particular in stating, that the Sodomites are
suffering the vengeance of eternal fire. We have always sup
posed that religion makes the soul happy; but we are here
instructed by Universalists, that it is a state of suffering — unut
terable suffering — and that to all eternity; for they contend that
the fire of the Holy Ghost is the only eternal, or unquenchable
fire they know of in existence, the power of which the Sodomites
are now suffering.
But if the Universalists persist in the idea that the destruction
of Jerusalem, and the enslaving of the Jews who escaped the
great massacre by the Romans, was that fire into which the
wicked Jews or tares were actually cast and burnt, we have only
to reply, that the Christians who escaped, fared no better ; as
they became almost immediately the objects of a universal per
secution, which lasted nearly three hundred years, during
which time several miUions lost their lives by all manner of tor
tures ; which hell, therefore, if it is all to be confined to this
life, was the worst? We answer, that the Christian's hell, by
ten thousand per cent ; as it cannot be shown that the Jews
fared any worse than other prisoners of war, after the war had
ended ; while the horrors and distresses of the persecuted Chris
tians, had scarcely any intermission for nearly three hundred
years — so that the good seed was cast into a worse fire than even
the tares, on that plan of interpretation ; and cannot therefore, be
the true one alluded to by our Lord,in which the tares are to be
burnt at the end of the world.

The Subject of Rewards and Punishments, whether in this
Life, or in another: that Mankind are to be dealt with
according to Character — examined. A Guilty Conscience
suffering examined, as supposed to take Place in this
Life for Sin — with many other curious Subjects.
If there is neither reward for virtue, nor punishment for vice,
in another world, but both quahties receive their dues here — as
taught by Universalists— why did St. Paul (1st Cor. xv. 19,)
state, that if in this life only, the Christian has hope in Christ, that
of all men they are the most miserable? As to the permanency,
and certainty of happiness after death, Universalists tell us, that
St. Paul, who spent his Ufe in propagating Christianity, after his
conversion, and finally suffered martyrdom at Rome, on that
account ; and Voltaire, who was an Atheist, and opposed Chris-:
tianity aU his life, even till old age, are equally interested, and

288 _^ HISTORY OF THE FALLEN
equally certain — their characters making no difference at aU, as
to that matter. Now according to that sentiment, a hope of
heaven after death, can be no reason why a man should be vir
tuous here, and suffer for virtue's cause; as that happy state
after death, can neither be put in jeopardy, nor made surer on
any such account, and is not looked to as a result of a weU spent
life, according to Universalists.
But we are sure this sentiment is contrary to Bible truth;
which we prove by the following quotations. (2d Tim. iv. 8.)
" Henceforth," says St. Paul, " there is laid up for me a crown
of righteousness, which the Lord, the righteous Judge shaU give
me at that day ; and not me only, but unto all them also, that
love his appearing." Now as St. Paul was in prison at Rome,
when he wrote this Epistle, out of which this quotation is taken,
and was shortly after put to death by the order of Nero, we are
sure that this crown of righteousnesss, of which he speaks, and
says was laid up, or was in readiness for him, was not in this life,
but awaited him after death. Could Voltaire have said as much,
and rejoiced at his death, as did St. Paul, who when in hourly
expectation of being put to death, said triumphantly, " I am now
ready to be offered, and the time of my departure is at hand. I
have fought a good fight, I have finished my course, I have kept
the faith : Henceforth there is laid up for me a crown of right
eousness, which the Lord, the righteous Judge, shaU give me at
that day." Of Voltaire, it is said that he died in horrors unut
terable ; but of Paul, that he rejoiced exceedingly. What made
the difference 1 We answer : their different expectations afteT
death made the difference. What else could ? What a pity
some wise Universalist had not stood by St. Paul to have checked
a Uttle the exuberance of his joy, by just stating to him that his
goodness, his virtue, nor his having kept the faith, nor his having
fought a good fight, could possibly make any difference with
him after death ; as heaven, and heavenly joys, were not made
surer by any thing a man, by the grace of God, can do in this
Ufe ; and that there is no such thing as rewards in heaven for the
righteous, more than for the wicked. What a pity some wise
Universalists had not stood by the raving Voltaire, as he lay on
his dying pfllow, to have comforted him with assurances of hap
piness after death ; and that his wicked life, which had been
spent in opposition to Jesus Christ, in ridicule ofhis name, of his
birth, and of his Gospel, — calling him an Ulegitimate, and his
mother a prostitute, could make no possible difference in another
world, as God has arranged matters in such a way, that a man's
character cannot disqualify him for the enjoyments of happiness
in heaven.
From St. Paul's peculiar manner of speaking about the crown
which he. expected to receive, we perceive that he had it not at
the time in which he was writing about it to Timothy, but was to

ANGELS OF THE SCRIPTURES.
receive it at a certain time, or day ; as he says — " which the
righteous Judge shall give me at that day." But, says a Uni
versalist, I can tell you what day he meant easily enough !
Well, we wish to know ! Why, it was, no doubt, the day on
which he was to be put to death ; and the crown, was the crmon
of martyrdom. Well done ! Was that the crown which was
laid up for him by the righteous Judge ? O yes ; most certainly !
Well then, who was this Judge, who adjudged him to die a mar
tyr? Was it God,— or Nero, the cruel and wicked, Emperor?
If yOu say it was God, — why then, the murder of St. Paul was
right, as God can do nothing wrong ? But if it was Nero, we
then arrive at a certainty, that the Judge who was to^give Paul
his crown, was God, and that Nero was a wicked judge ; because
he says : which God, the righteous Judge, shall give me at that
day ; and proves that day, was not the day of his death, nor that
crown, the crown of martyrdom ; as the putting to death of Paul,
for the sake of his religion, could never be called a righteous act ;
and therefore, if martyrdom be caUed a crown, yet it was not that
croxon of righteousness, which the. righteous Judge had in
reversion for Paul ; and of necessity, extends the matter beyond
this life, to arrive at the crown spoken of; and therefore amounts
to a reward, which is the favor of God, to be bestowed in heaven,
on account of the merits of Christ.
But St. Paul says that such a crown was to be given, not to
him only, but toall them also, that love Christ's appearing, Now
if the crown there spoken of, which was promised to all the dis
ciples of Christ, was a crown of martyrdom, it then follows that
all disciples must die violent deaths, or must die martyrs, which
is, by no means the fact ; and if this is not a fact, then is St. Paul
mistaken ; unless this crown of righteousness is to be had after
death, and is to be given them in consequence of loving Jesus
Christ, and looking for his appearing at that day — the day of
final and general judgment. And that there is to be such a day,
we further prove from Acts, xvii. 31—" Because he (God) hath
appointed a day, in the which he will judge the world in right
eousness, by that man whom he hath ordained." But what man
was that, who was thus ordained to judge the world in right
eousness ? Was it Titus, the Roman emperor, — and was that
world Jerusalem, which was to be thus judged ? We think not ;
because St. Paul says that God hath given assurance of this
thing, the judgment, unto all men, in that he hath raised hip,
Christ from the dead. Therefore it was not Titus; as he was
never raised from the dead : and if Titus was not the man who
was ordained to judge the world, then it was not Jerusalem
which is alluded to in the text of Acts, xvii. 31 ; as if was Titus
who destroyed that city and nation : but Jesus Christ who shall
judge the world in righteousness aj the last day. That there is
to be a last day, we show from what Martha said to the Saviour

290

HISTORY OF THE FALLEN

on the occasion of the death of her brother Lazarus. John xi. 24.
" Martha said unto him, I know that he shall rise again, in the
resurrection, at the last day." Also John, xu. 48. — "He that
rejecteth me, (Jesus Christ) and receiveth not my words, hath
one that judgeth him : the word that I have spoken, the same
shall judge him at the last day" John vi. 39, it is said : " And
this is the Father's will who hath sent me, that of all which he
hath given me, I should lose nothing ; but should raise it up at
the last day. Also in the same chapter, verses 40 and 44, the
same thing is repeated ; — " And this is the will of him that sent
me, that every One which seeth the Son, and believeth on him,
may have everlasting life: and I will raise him up at the last
day." No man can come to me, except the Father who hath
sent me draw him : and I will raise him up at the last day."
From these examples of Scripture on the subject of a last day,
we conclude that this last day is the one on which St. Paul says
God would give him a crown of righteousness, namely, at the
time of the general and final judgment after the resurrection of
the just, or time of the first resurrection, which idea — that of a
first resurrection — is taught by St. Paul himself: (1 Cor. iv. 16.)
"For the Lord himself shall descend from heaven with a shout,
with the voice of the archangel, and with the trump of God :
and the dead in Christ shall rise first." And if any one wishes
to know how long first, — our answer is : a thousand years; du
ring which period wiU he the millenium. And if they wish the
proof of this, please look at Rev. xx. 4, 5 : " And I saw thrones,
and they that sat upon them, and judgment was given unto them :
and I saw the souls of them that were beheaded for the witness
of Jesus, and for the wojd of God, and which had not worship
ped the beast, neither his image, neither had receieved his mark
upon their foreheads, or in their hands; and they lived and
reigned with Christ a thousand years." But the rest of the
dead, (the wicked dead,) hved not again until the thousand
pears were finished." That will be the day, the time, and the
moment after the first resurrection, when Paul will receive that
crown of righteousness, with all them that love, and look for the
appearing of the great God, our Saviour Jesus Christ, or, as Uni
versaUsts will have it — a mere man ; (Titus ii. 13,) which will
not be in this life, but that which is to come.
But is this Scripture, as above presented and argued, the only
one Which proves the doctrine of rewards for the righteous in
eternity? We believe not. See Matth. v. 12 : "Rejoice and
be exceeding glad, for great is your reward in heaven, for so
persecuted they the prophets which were before you." Also in
Luke vi. 23 : "Rejoice ye in that day, and leap for joy ; for
behold your reward is great in heaven : for in like manner did
their fathers unto the prophets." See Collossians, iii. 24 : "And
whatsoever ye do, do it heartily, as to the Lord, and not unto

ANGELS OF THE SCRIPTURES. 291
men : knowing that of the Lord ye shall receive the reward of
the inheritance." Now what inheritance is this spoken of here ?
We answer : it is heaven ; as die Christians at that time had all
they could have on earth of religious happiness, because of their
faith in Christ. But as the Apostle speaks of an inheritance
which was future, and which he called a reward, it foUows of
necessity that the reward alluded to, was not to be arrived at till
after death, in the kingdom of heaven. This hope of future
reward, was aU that upheld the Christian church at that, or any
other age : but especially at that period of distress and persecu
tion. Without this hope, — who, in those ages, would have em
braced Christianity, when they knew that with it, they must
embrace shame, contempt, poverty, persecution and death ? But
had they have known the advantages of Universalist opinions,
namely, that heaven, and the rewards of heaven, were just as
sure to the wicked, and to their persecutors, as to themselves,
they would have spurned it as a useless system, upon the great
whole, and never would have embraced it at all. Where is the
man now to be found among the Universalist ranks, who would
go to the fiery stake for his opinions, — looking to the recompense'
of reward after death ? Such a character cannot be found ; be
cause they beUeve that both the good and the bad are to be happy
alike, in another world, independent of character.
St. Paul in his book to the Hebrews, chap. x. 34, 35, has
taught the same doctrine,— 'that of rewards in Jesus Christ, in
heaven after death, as follows : " For ye had compassion of me,
in my bonds, and took joyfully the spoiling of your goods, know
ing ye have in heaven, a better, and an enduring substance.
Cast not away, therefore your confidence, which hath great re
compense of reward}' (in heaven.)
Now if there is no such thing as rewarding religious virtue
in heaven, where then, was those disciples who had been des
poiled of aU their earthly goods, to receive this great recompense
of reward, of which St. Paul speaks, by way of comforting them in
the midst of their sorrows ? If it be said — as Universalists will
say— why it was in their own minds, just at that very time,
then it will follow, that the Apostle's opinion, expressed as fol
lows, was of httle worth : " For ye have need of patience, that
after ye have done the wfll of God, ye might receive the promise."
If they were every instant receiving that recompense, then at that
very time, why have need of patience, as if something more was
in expectation, called a reward, or recompense ?
This sentiment is taught by St. John, the Revelator, chap. xi.
18. " And the nations were angry, and thy wrath is come, and
the time of the dead, that they should be judged, and that thou
shouldest give reward unto thy servants the prophets, and to the
saints, and them that fear thy name, smaU and great : and
should destroy them which destroyed the earth."

292 HISTORY OF THE FALLEN
In this verse, all the prophets who were dead hundreds of years
before the time of St. John, with all the saints in their times, as
weU as the times of the apostles themselves; and thereafter to the
time of the general resurrection or last day, are here shown to
be in expectation of that reward. It is impossible to interpret
this verse in any other way than that of a reward to be given,
not claimed as of debt, at the resurrection of the just, on account
of the ancient prophets being named among the rest, who were
then dead ; and that the time to reward them in the view of the
Revelator was in prospect, and yet to come. The same Apostle,
in another place, gives the same idea, though in different words
— chap. xxii. 12 — " Behold I come quickly ; and my reward is
with me, to give every man according as his work shall be."
Now, as St. John the Revelator, did not write his book of Reve
lations tiU about twenty six years after the destruction of the
city, and temple, and nation of the Jews, which took place
August 10, in the year of our Lord 70 — it follows that all he
has said of a day and time of judgment, besides the text we are
now considering, that it is impossible to interpret that text of the
destruction of Jerusalem, the favorite day of judgment of the
Universalits, unless he prophesied backwards. And even could
it be shown that the book of Revelation was written before the
overthrow of that city, yet the text could have no allusion to that
catastrophe ; because the dead did not rise then, nor were the
dead judged, nor were the prophets rewarded, nor the saints,
and all them that fear God, both small and great, who had suffered
and been put to death for the truth's sake, before St. John's time,
as weU as after ; for his form of speech in this verse comprehends
aU time, the whole age of the earth till the end. The same doc
trine is taught, as we apprehend, by our Lord, in Matth. xvi. 27,
though strongly contended to the contrary by Universalists. The
text reads thus : " For the Son of man shall come in the glory of
his father, with his angels ; and then he shall reward every man
according to his works." Now what is the glory of the father,
in that text? was it the pomp and martial array of a man;
Titus, the Roman emperor, and his feUow worms, his soldiery,
accompanied with somewhat of a noise, which possibly might
have been heard two miles at the farthest ? Was every man
then rewarded according to his works ? There is no evidence
that any were so rewarded, in the moral sense of the word ; nor
is there any evidence that even one of the angels of the Father
was seen at the siege of Jerusalem. Or if we say those angels
may have meant the Apostles, and first preachers of the cross,
yet none of these were there, as they were all dead except St.
John the Revelator, and he extremely old, and far away from
the environs of that city at the time of its investment by the Ro
mans ; so that in no sense perceivable, can it be said, that the
destruction of Jerusalem was the time meant by our Saviour in

ANGELS OF THE SCRIPTURES. 393
i
the text. As to the idea of the glory of the Father, in which
Christ said he was to come, see Daniel, vii. 9, 10: "I beheld
till the thrones were cast down, and the ancient of days did sit ;
whose garments were white as snow, and the hair of his head
like the pure wool ; his throne was like the fiery flme, and his
Wheels as burning fire. A fiery stream issued and came forth
from before him ; thousand thousands ministered unto him, and
ten thousand times ten thousand stood before him : the judg
ment was set, and the books were opened." There was, nothing
like this seen at the siege of Jerusalem by the Romans ; Christ
was not seen, nor any of the angelic hosts ; how then can the
text we are now considering, describe any thing more or less,
than the day of the final judgment of the human race, and end
of the world. That this was the meaning of the Saviour, see
what he said to the high priest, who examined him at the time
ofrnVtrial, the evening before he was crucified ; when that high
priest asked hiir^ and adjured him by the living God, to say
whether he was the Son of God or not. To which he answered,
" thou hast said?' which was as much as to say, I am ; and so
the high priest understood him. But to this he added, as he
stiU replied to the high priest, "Hereafter shall ye see the Son of
man sitting on the right hand of power., and coming in the
clouds of heaven." If, therefore, this means his coming, as Uni
versalists say it does, namely, to destroy the Jews by the Roman
swerd, then he should have %een seen sitting at the right hand of
power, and coming in the clouds of heaven, at that time.
But in further proof of the real coming of Christ to our earth,
in a manner which has not yet taken place, see Acts, i. 11,
" This same Jesus, which is taken up from you into heaven,
shall so come in like manner as ye have seen him go into hea
ven." But for what purpose is he to come ? Why, to raise the
righteous dead, and to destroy the wicked who may be then on
the earth, and to restore the world for a thousand years to a con
dition of moral rectitude ; and at the end of that time he is to
raise the wicked dead, and to judge the world in righteousness,
and to give to every man as his work shaU be.
There are many passages in the Scriptures, from which this
doctrine, that of rewards in heaven for the righteous, is inferred,
and several of which assert that it is positively so, as already
qaoted. But we shall give one more example of the kind, before
we leave the subject : Mark, x. 28, 29, 30—" Then Peter began
to say unto him, (the Saviour,) Lo, we have left all and have
followed thee,' what shall we have therefore ?" Matth. xix. 27,
«* And Jesus -answered and said, verily I say unto you, there is
no man that hath left house, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for my sake and the gos
pel's, but he shall receive an hundred fold, note in this time,
houses, and brethren, and sisters, and mothers, and children, and

294 HISTORY OF THE FALLEN
lands, with persecution : and in the world to come, eternal life."
But St. Luke states it, "in this present time," (or life,) chap.
xviiw 30, " and in the world to come, life everlasting." From
these two places— Mark, x. 30, and Luke, xviii. 30 — we see that
the words eternal and everlasting are used in precisely the
same sense, both meaning one thing, which is eternal hfe in
eternity. But as to the fulfilment of the temporal part of the
above promise, it is fulfilled in the benevolence the Gospel
prompts in the hearts of Christians toward one another, and
produces those fathers, mothers, sisters, brothers, chndren, houses,
lands, which are promised ; but at the end, eternal or everlast
ing life.
These remarks of the Saviour to his disciples, as above recited,
were occasioned, as we find — Matth. xix. 27 — by a question put
by Peter to Jesus Christ ; atid this is the question : " Then an
swered Peter and said unto him, behold, we have forsaken all
and followed thee, what shall we have therefore 7" To this he
answered as above, and promised them as a reward, for having
forsaken all for his sake, eternal life in the world to come. But
says a Universalist, the world to come there mentioned, meant
the next age, or some other age which was to follow the time
of the Saviour; and that Christians aU along the course of time,
in every age, or in every world to come, should have this eternal
life, and therefore did not mean after death, or in eternity. Were
this a proper explanation of the promise, then it wiU follow,
that the disciples to whom the promise was immediately made,
never realised this promise for themselves, as they did not live
to the time of the next age, or world to come. It is of no man
ner of force, if it is said that they then had this eternal life in
them, because the promise had nothing to do with that present
time, so far as it related to eternal life in them then; but
extended to the world to come, and then was to be fulfilled or no
where. And as the disciples to whom the promise was imme
diately made, did not live till the next age, as Universalists inter:
pret, it follows of necessity that if these very disciples ever re
ceived the fulfilment of that promise, because they had forsaken
all and followed Christ, that they must, have received it after
death, in the eternal world, as a reward for their love, and for
proving that love, by forsaking all for the sake of Christ and his
gospel, which reward is God himself; as said to Abraham, Gen.
xv. 1. " Fear not Abraham, lam thy shield and exceeding great
reward." From a review of this subject, it is clear that the terms, — now
in this present time, are set opposite to the terms world to come, in
which eternal Ufe, in its fullest sense, is to be conferred as a reward.
But if eternal life, as UniversaUsts hold, is the natural and un
alienable right of man, by virtue of the goodness of God, as a
Creator, how can it be held out as an incitement to virtue, or as a

umUia OF THE SCRIPTURES. 295
reward to the righteous and be embraced in a promise in that Ught ?
It is inconsistent and impossible. But from this Scripture, we see
that eternal Ufe in heaven, is-the subject of 'promise to the disciple,
to induce a belief and perseverance in Christ, with all the ben
efits of religion on earth. Who can deny this with impunity ?
Yet this is denied (see Notes on the Parables) by Hosea Ballou ;
who says, on the last page of that work : "Nor is it believed by
your servant, that any passage (in the Bible,) can be .fouifd,
which speaks of rewarding men for their good works, and of
punishing others for their evil works, which can with the least
color of propriety, be applied to the state of men, when this mor
tal shaU have put on immortality, and this corruption incorrup-
tion." This is strange work : as Mr. Ballou knew well at the
moment he wrote the above opinion, that Christ had said to his
disciples, (Matth. v. 12,) " Rejoice and be exceeding glad, for
great is your reward in heaven, for so persecuted they the
prophets which were before you." And St. Luke, vi. 22, 23,
says the same thing : " Blessed are ye when men shaU hate you,
and when they shaU separate you from their company, and shall
reproach you, and cast out your name as evil, for the Son of
man's sake ; rejoice ye in that day, for behold your reward is
great in heaven." Surely the doctrine of rewards, and that in
heaven, is taught in the foregoing, and could never be denied,
except by such as are theologically mad.
But iftiiere is Scripture to prove that the righteous are. to be
rewarded in heaven as a consequence of the course they choose
on earth, in Christ Jesus, so also is there Scripture to prove that
the unrighteous are to be rewarded in hell, as a consequence of
the course they chose on earth, in the error of their ways, out of
Christ Jesus, and in default of aU virtue ; and that both of these
conditions are in the invisible world. To this effect see Matth.
xxv, 31, 32, 41, 46. " When the Son of man shall come in his
glory, and all his holy angels with him, then shall he sit upon
the throne of his glory. And before him shall be gathered all
nations; and he shaU separate them from one another, as a
shepherd divideth his sheep from the goats. And he shall set
the sheep (the righteous) on his right hand, (approbation) but
the goats (the wicked) on his left hand (rejection.) Then shall
he say unto them on the left hand, (the rejected ones) depart
from me, ye cursed, into everlastingjire prepared for the devil
and his angels. And these shaU go away into everlasting pun
ishment; but the righteous into life eternal." Here life eternal
is placed as the opposite of everlasting punishment, and conse-
sequently one wiU as soon end as the other; for in the original
Greek in this place, the same identical word, without any varia
tion, or'shadow of difference, is used to express the unending
nature and duration of both conditions, but were translated eter
nal and everlasting, merely to avoid a repetition of the same

296 HISTORY OF THE FALLEN
word so near each other, which any person can see, would not
have read as well as it does now, and by no means was intended
to alter the sense. The word which is rendered eternal, is in
the Hebrew, olam, and in the Greek, aion, and mean the same
thing ; which is, unending, ever-during, eternal, and is there
fore applied to the unending Being of God — to the human soul
and to the judgments of the Divine Being.
No stickler of Universalist opinions, and particularly respecting
a limited everlasting, as they seem to believe in, will deny, but
the word when applied to the ever during being of God, is, in
the fullest sense,! eternal, as used in the case of Abraham; who,
when he had planted a grove, caUed upon the name of the ever
lasting God ; Gen. xxi. 33. The foUo wing quotations are of the
same import, and equally direct to the point — Dan. vii, 18 — .
"But the saints of the Most High shail take the kingdom and
possess it forever, even forever and ever," xii. 2, 3, "And many
©f them that sleep in the dust of the earth shall awake, some to
everlasting life, and some to shame and everlasting contempt
And they that be wise shall shine as the brightness of the firma
ment ; and they that turn many to righteousness as the stars for
ever and ever. Psalms cxii. 6. " The righteous shaU be in ever
lasting remembrance." Isaiah ix. 6 — "and his name (Jesus
Christ) shall be called Wonderful, Counsellor, The toighty God,
The Everlasting Father .*'— xxvi. 4. " Trust ye in the Lord for
ever f for in the Lord Jehovah is everlasting strength." Frov.
viii. 23. " I (wisdom) was set up from everlasting'' Rom. vi.
22. " But now being made free from sin and become servants to
God, ye have your fruit unto holiness and the end everlasting.
life." GaL vi. 8. "For he that soweth to the flesh, shaU of the
flesh reap corruption; but he that soweth to the spirit, shaU of
the spirit reap life everlasting." Rev. i. 18. " I (Jesus Christ)
am he that liveth, and was dead ; and behold I am alive for
evermore, and have the keys of death and heU." In all these
instances of holy writ, this word is used in the unlimited sense.
It is also used in this . sense — 2d Thess. i. 7, 8, 9 ; where it is
written to the afflicted and persecuted Christians, by St. Paul :
« And to you who aretroubled, rest with us, when the Lord Jesus
shall be revealed from heaven with his mighty angels, in flaming
fire, taking vengeance on them that know hot God, and that obey
not the gospel of our Lord Jesus Christ : Who shaU be punished
with everlasting destruction from the (approving) presence of
the Lord, and the glory ofhis power (in heaven.)
Mr. Ballou, in treating on this passage, (see Treatise on
Atonement, page 183,) endeavors, as appears to us, to wrest tbe
meaning from the true one, and to fix it on that which is not
true — as follows : he says "the word everlasting" in the text
above given, " is not appUed to the duration of punishment,
but to the destruction with which the sinner is punished:'

ANSELS OF THE SCRIPTURES. 297
meaning that the sinner's sins are thus to be destroyed, and not
the sinner as a person. But a careful reader in looking at the
text, will perceive that the sins are not the objects aimed at, in
any sense of the word, (for God knows that sin, as sin, cannot
be made subject to his law) but that persons, the sinners, who
shall be punished, &c. were the objects of the text. Sin, as sin,
abstract from the sinner, is a perfect nonentity, and could never
be addressed by the terms who, and then— as is done in that
scripture. If not, theh it foUows that the sinner who dies im
penitent is thus to be endlessly destroyed, with an everlasting
destruction, instead of his sins, abstracted from him ; a thing,
whoUy absurd and foolish. We will repeat Mr. Ballou's ideas,
as above, who says that the destruction named in thertext/does
not apply to the duration of the punishment, but to- the destruc
tion with which the sinner is actually punished. And what pun
ishment is this, which he thinks the text means ? It is the sin
ner's release from all his sins, everlastingly: — for he argues
that the flaming fire in which Christ is to be revealed from
heaven, is the fire of salvation, and this is the vengeance he is to
take on them that know not God, and obey not the gospel of our
Lord Jesus Christ ; and that this vengeance is every day accom
plished, when men become UniversaUsts in their opinion, as we
presume he means, with all who hold with him. Is it pos
sible ? Does the context to those three verses justify such a be
lief? We answer — No, it does not: The reader may wish to
know what the context is; it is this: (see verse 6 of the same
chapter,) " Seeing it is a righteous thing with God, to recom
pense tribulation to them that trouble you." Now if this de
struction, or recompensing of the wicked at that day, who
grievously persecuted the Christians, was after all to be nothing
but salvation, how can it be called tribulation 7 Surely, it can
not; seeing salvation is not a process of suffering : yet it must
be so, if Universalists are right about the meaning of that passage
of Scripture. A terrible vengeance this ! and a most happy re
compense of tribulation to such as opposed themselves to the
Son of God, his cause, and his people, and thus continue to the
end of life. Had the blaspheming Jews and Gentiles of that
day known this thing, with what surprising fury might they not
have rushed upon all saints, even to utter extermination ; as so
much the more would they have exposed themselves to the ven
geance of salvation, and the righteous retribution of a sin-aveng
ing God, in this way. This having been true, what a silly mass
of human beings were the multitudes of Christians who went to
the death for Christ's sake , when if they had. but denied him, as
did their persecutors, salvation, equally* -great and r powerful,
would have been their lot. It is clear, therefore, that the de
struction named in the text, was not salvation, as Universalits
19

298 HISTORY OF THE FALLEN
contend, but the final, total, and eternal damnation- of the finally
wicked and impenitent in hell, in another world. It is out of
our power to draw any other conclusion than this, however
dreadful it may appear, if we are to argue from the open and ab
solute phraseology of those four verses of the 1st chapter of 2d
Thessalonians, namely, the 6th, 7th, 8th and 9th.
Wherefore, let no man deceive himself by supposing the pun
ishment spoken of in Matth. xxv. 46, is to have an end, because
it is found in many instances in the Scripture, that the same
words, in both Hebrew and Greek, have frequently an accommo
dated meaning, intended to express no more than the natural ex
istence of the thing, or subject spoken of, though arising out of
those illimitable words. Suppose a man receive a deed for a
piece of land, which promises him and his successors the ever
lasting possession — the root of which word everlasting, when
examined, is found to be eternal, and consequently the fee simple
is in that man and his successors to eternity, if the earth endure
so long ; and is therefore used in such a case, in its accommo
dated sense only. The everlasting hUls, as they are often called
in the Bible, are specimens of its use in this sense, and are truly
eternal if the world could endure so long. The same may be
said of servants, who in certain cases, among the Jews, were to
serve their masters forever, which was truly eternal, if the
servant and master endured so long ; and so of all the cases,
where the word is used in an accommodated sense. But in the
case.of the goats, in the parable of St. Matthew, and other Scrip
ture, the word is not used in the accommodated sense, but in its
direct, and highest meaning : because God's judgments are eter
nal judgments, Heb. vi. 2; and also because the soul is an
eternal, unending, and undying being.
Now we know the time alluded to in the above verse, namely,
the 46th verse of the 25th chapter of Matthew, and other Scrip
tures of the same import, is to be the day of general and final
judgment; because the 32d verse of the same chapter says,
that at that time " all nations shall be gathered before him,"
and is therefore, to be at the end of the world, or after the resur
rection ; as that this side of that event, there has as yet, been
no such judgment, when all nations have been arraigned and
divided, each to their several destinies, as described in that
account. And as we find in that account, that eternal pun
ishment is set opposite to eternal life, both to commence at
that time, in that peculiar sense ; we prove beyond all logical
contradiction, that the penal punishment of sinners does not
take place in this hfe, any more than the whole duration of eter
nal life can take place here. Universalists never dream of
telling the people that eternal life is to have an end ; how, there
fore, is it that they teach, that eternal death shall have an end?

ANOtELS OF THE SCRIPTURES. 299
a» both these ideas are certainly taught in the Bible, as in the
texts above argued, and in many other places^ But as it is
said, u these shall go away into everlasting (or eternal) punish
ment," it is proper to enquire of what this punishment is to
consist, or what the instrument is? The answer to this is at
hand, in a multitude of places, though in this place we will
notice but one, wfoiefa may settle the point as easily as an hund
red ; see the 4lst verse of the same 25th chapter of St. Matthew :
« Then shall he say unto them on the left hand, depart from
rue ye cursed, into everlasting (or eternal) fire prepared for
the devil and his angels." Surely this language is rather too
strong, if it is as Universalists tell us, namely, that this eternal
fire was nothing more nor less than the destruction of the Jews
by the Romans. But a common man, under the dictates of his
reason, hi reading it over, would never come to such a conclu
sion ; and no man ever would, had it not have been that the
wise ones of the Universalist order, have found out that God
talks to the human race a great deal larger and more terrible
than he really meane.
But according to Mr, Ballou's opinion of the fire here said
to be everlasting, which is prepared for the devil and , his
angels, it is nothing less nor more than salvation, as he says,
he knows of no other eternal or everlasting fire but that of
God's love, as we have before shown. According to this
view, the text above should be read thus : depart ye cursed
into everlasting salvation, prepared for. the devil and his an
gels ; for I was hungry and ye gave me no meat, naked and
ye clothed me not, sick and in prison and ye came not unto
me, enter therefore, into the joy of your Lord. To show
again that this is the belief of Universalists, namely, that there
is no other unquenchable fire in existence but God's love only,
we quote Mr. Ballou's Treatise on Atonement, page 164, as
follows : " What but the nature of God can be justly called
unquenchable fire 1 If any other principle in the universe can
justly bear that appeUation, it must be equal, if not superior,
to God himself An apostie says, our God is a consuming
fire, and I must consider it erroneous to believe that this fire
is quenchable, or that there is more unquenchable fires than
one." Hence when it is said — as in Matthew's description
of the great and last day, the end of the world, when God
shaU bring into judgment every man's works — "Depart ye
cursed into everlasting fire, prepared for the devil and his
angels," we are to understand that the wicked are to go away
into God, or into eternal life and salvation, the devil and all
his followers together. This same fire, is* in other parts of
tlie New Testament, called hell fire, and is shown to be a
state of punishment; yet, if- Mr. Ballou is right, we are to

300 HISTORY OF THE FALLEN
believe that this hell fire is the same that Christ should bap
tise his disciples with, according to the statement of John the
Baptist, and was the Holy Ghost. See Treatise on Atone
ment, page 162.
But if the fire into which the wicked, who are described by
the figure of the goats, are to depart, and is called everlasting,
is after all nothing but the fire of salvation, we learn another
singular consequence ; which is this, that even the devil, which
is nothing' but the carnal mind, is also to be saved, as well
as others', for we must not omit to observe, that this fire of
salvation was prepared as much for the devil, (carnal mind)
as for the wicked, and much more so, for it is said in the
text that it was prepared for the devil and his angels, prima
rily. Accordingly, the carnal mind, which is enmity against
God, and can never be made subject to the law of God, as
stated by St. Paul, is, nevertheless, to be saved in this sal
vation fire, aecording to tho premises laid down by the best
writers of the Universalist order. But in order to avoid the
above foolish conclusions, Universalists wiU say, that the fire —
which in the text is said was prepared for the devil and his, an
gels—was nothing but the destruction of Jerusalem by the
Romans. This is refuted, however, when it is recollected that
the text says at that time all nations shall be gathered, (Matth.
xxv. 32,) which all men know, was not the case at the siege of
Jerusalem. But say they, this eternal fire punishment is an unmerciful
punishment, and therefore is not true. That it is an unmer
ciful punishment, we most readily admit, as it is to be entirely
penal, and in no wise mixed with discipline or mercy. Were
there mercy, or discipline, mixed with that state of punish
ment, then were there hope in the case, and this hope would
disarm that punishment of its worst feature, and cause it so
much the less to be feared. All providential sufferings, trials,
afflictions, and sorrows of this life, whether endured by the
good or the bad, are undoubtedly disciplinary, and mixed
with mercy, and designed as parental corrections; but that
which is to take place at the end of the world, according to
the Bible, is to be without mixture, without hope, without
mercy, and of necessity, without end, not intended as disci
plinary at all, but wholly penal, fatal and final. That such
is to be the fact, see Revelations xiv. 9, 10, as foUows : "And
the third angel foUowed them, saying with a loud voice, If
any man worship the beast and his image, and receive his
mark in his forehead, or in his hand, the same shall drink
of the wine of the wrath of God, which is poured out with
out mixture (of discipline) into the cup of his indignation,
and he shall be tormented with fire and brimstone (not sal-

ANSELS OF THE SCRIPTURES. 301
vation) in the presence of the holy angels, and in the pres
ence of the lamb; and the smoke of their torment (not sal
vation) aseendeth up for ever and ever." The same writer,
the Revelator, in another place, teaches the same thing, (see
chapter 21, verse 8,) "But the fearful and unbelieving, and
the abominable and ^murderers, and whoremongers, and - sor
cerers, and idolators, and all liars shall have their part in the
lake which burneth with fire and brimstone, which is the
second death." Was that lake of fire and brimstone the des
truction of the Jews by the Romans? and was that occurrence
the second death, of which St. John here speaks ? If so, the
language is too strong for the event. If it be enquired, what
good, or what benefit, can arise out of this unmerciful and eter
nal punishment of the finally impenitent ? we answer none at
aU, as to the sufferer, asthat is not the design : but in relation
to the government of God, immense and infinite good is effect
ed; as by it the veracity of God, and his opposedness to sin
and m,oral dereliction, is made manifest in the sight of all
worlds, and of all intelligences. Were it riot so, he would ap
pear as being indifferent to the actions of his creatures, which
would be an end of his government. Which, we ask, is of the
most importance, the wicked soul of a man, who has during a
day of grace (his life time)- outraged all laws, human and
divine, and passed into eternity covered with moral defilement ;
or the truth and veracity of God ? Most certainly the latter ;
for if God is not found true to his word, and opposed to sin
in the utmost extent, without the least allowance or paUia-
tion, there is an end to all being, and in a moment the whole
universe would cease to exist ; as a God of falsehood, who
connives at sin, calling it best upon the whole, could not up
hold either himself or his works, and would at once become
an object of abhorence to every intellectual creature. If there
is not sufficient penal exaction attached to a breach of moral
law, then is moral law of no force, any more than if it did not
exist ; and God is found indiffereht as to the actions of his crea
tures, which is impossible even to conceive of without a shudder,
Is mercy an ingredient in penal law, as known and administered
even among men ? It is not ; and shall we calculate that there
is less energy in the law or government of God than in the
government of men ? Has it ever yet appeared that the inflic
tion of capital penal laws of either God or men, aim at the
reformation of delinquents ? There can be no such thing, as
the very nature of prohibitory law forbids it : if mercy is extend
ed to delinquents at all, it is not extended in virtue of such law,
and must reach the sinner on the behalf of atonement, if it
reaches him at all ; as law must and will have its honor, either
in atonement or in penal execution.

HISTORY OF THE FALLEN
But still the objector cannot see the reasonableness nor the
propriety, of endless punishment being threatened, or executed ;
when that same objector can but see, that anything short of
such threatenings, and of such execution, would he without
adequate energy, and would unnerve the arm that holds the
reign of universal government, on account of a mixture of
mereiful inefficiency ; and would lessen the reason why men
and angels should not sin. Is it unreasonable that God should
ordain, that heaven and>hell should be the moral antipode
of each other? — and indeed, is not this their natural posi
tions ? If heaven is a place of exquisite happiness, why not,
therefore, hell a place of exquisite misery ? Should not God
hold the great balance of the universe, in his adjudication
of law in holy equipoise ? It is of no force that- the objector
still continues to reiterate that he cannot see the propriety
of endless punishment, and will not, therefore, believe it. Can
he see (allow us to enquire,) the propriety of endless hap
piness, any better than he can the other side of the ques
tion ? No, not a whit — suffer us to answer — only, as happi
ness is more agreeable to the imagination, he therefore receives
it, without staying to consider its abstract propriety. Is there
any thing in man which gives him a claim to eternal hap
piness 1 No, — is the universal answer. How then can its
propriety and agreement with justice appear, so as to be com
prehended by man ? Please to observe, that we do not object
to eternal happiness as being inconsistent, because we have
no equitable claim for such a condition ; yet such is the lim
ited condition of our perceptions, that the utmost fitness and
propriety of eternal salvation, cannot be reached by us ; as it
requires even the mind of God fully to know and understand
the things of God, and the reason of the vast amount of eternal
happiness. We might, therefore, as well deny the fact of ever
lasting life, because we cannot understand the utmost propriety
thereof, as to deny the fact of eternal misery merely because we
cannot see its agreement with the awful judgment of God in its
fullest extent.
We have said above that there is nothing in man which
gives him a claim on God to eternal happiness, and that all
agree to this ; yet we ought to exempt Universalists, for they
believe happiness after death, to be an unalienable inheritance,
founded on the goodness of God as our Creator, and not any
thing which Christ has done, as meritorious for us; conse
quently, we have a natural right to a place in heaven, which no
moral aberration of ours can in the least effect. With this view,
it is impossible for this people to believe in punishment at all,
except it be disciplinary punishment, designed to amend the
character, and finally will have this effect, as they suppose, in
this world or no where.

ANSELS OF THE SCRIPTURES. 303
It is therefore our belief, that Universalists do not believe the
doctrine of universal and unconditional salvation, merely because
they cannot see the impropriety of eternal punishment, but
because it is more agreeable to the lazy, stupid feelings of
poor miserable fallen human nature, which hates the labor of
improvement, and of working out (one's) salvation with fear and
trembling." On this great and dreadful subject, the punishment
of the wicked after death, see Hebrews x. 28, 29, from whence
it appears impossible that any other conclusion can be made
out, than that such a doctrine is true, however much it may
be opposed by such as are interested to do so. The passage
is as follows: — "He that despised Moses' law died without
mercy under two or three witnesses : of how much sorer
punishment, suppose ye, shall he be thought worthy (of) who
hath trodden under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was sanctified (or
redeemed) an unholy thing, and done despite unto the spirit
of grace." Death, it appears, was the sorest punishment that
could be inflicted for any breach of the law of Moses this side
eternity. Now if all sin is punished here in this life, how is it that St.
Paul has supposed it possible that a sorer punishment should be
thought proper to be inflicted upon such, than death? although
the sin committed is a thousand times, more horrible than to
despise and break the law of Moses, before the time of Christ,
unless we believe he means punishment after death, even the
damnation of the soul ?
If it were within the jurisdiction of Christianity, to punish
with death, blasphemy, or any other sin, such as to count the
blood of Jesus Christ an unholy thing, how would a man go
to work to make out a sorer punishment than death after all ;
so that he who should be guilty of treading under foot the
blood of the Atonement, by saying, as some have said, that
the blood of Christ is no better than the blood, of a dog toward
salvation, would go free of a part of due punishment ; because
temporal death, in such a case, could not reach the. extent
and turpitude of the crime, as it could in the case of the out
raged law of Moses, so far as it related to that law in the light
of a human tribunal. So that we are here compelled to go into
eternity with the culprit, for that sorer, punishment, which St.
Paul thought was due for that sin which could not be committed
under the law of Moses, for Christ had not then shed his blood
for man.
But it may be objected to the above conclusion, that there is
no need of going into eternity for that sorer punishment,- in
such a case of sin ; as that a suffering conscience, for a while in
this life, would be far worse even than death. But whether.

304 HISTORY OF THE FALLEN
this is true, we have only to ask such a sinner which he had rath
er do, live here awhile, in the agonies of a guilty conscience, as
ordinarily experienced, or die on the gallows for the crime,
although such an one might go from that gallows to the realms
of glory in an instant; what. is it supposed his answer would
be ? We venture to say, there is not a Universalist under hea
ven but would choose to live in such a case, however much his
conscince might trouble him. This would prove that they
would fear that sorer punishment of which St. Paul has spoken,
notwithstanding their bravo doctrine of no hell, np devil, and no
future day or time of judgment. But as to this guilty conscience
suffering, of which Universalists talk so much, it is all a matter of
nonentity, so far as its proving a check to the commission of sin,
or even of its existence at all. For it is well known to every
individual of the human race, who have reflected on the. subject,
that the distant fear of feeling bad in one's mind merely, with
no other evil appended thereto, as a consequence, is of no force .
to prevent the commission of sin : and as it is well known, and
also supported by Scripture, that the heart of man is prone to
evil, and that continually, it follows of necessity, that so feeble a
barrier as the expectation of. feeling bad in one's own mind
merely, about a thing one wishes to do, however criminal it may
be, is not sufficient to prevent sin in one single instance, over the
whole earth.
If the awful sanctions of the Bible, which threaten the finally
impenitent sinner with the damnatian of hell, is found insuffi
cient in a multitude of cases, to restrain men from great acts
of outrage and crime, how much less, therefore must the other
idea effect, in its influence ? We do not hesitate to say, that
it can and does effect just nothing at all. How can a man
fear himself, in relation to a thing he wishes to do ? as the heart is
always ready to excuse the turpitude of its thoughts and deeds;
and as it knows or beUeves, on the UniversaUst plan, that if it
commit such and such a deed, all the effect it can produce, will
be that of the bare idea that I shall have done relatively wrong,
only. But if there can be no other possible consequence than to
feel bad about it, a short time in this life, this very idea will en
tirely destroy the dread of feeling bad at all, and would at once
induce the universal commission of crime, or lesser sins, without
the least restraint or check of conscience. The very principle
Called conscience, on this procedure, would cease to exist "in the
human soul ; for as the conscience is the produce, of education,
take away the kind of education which produces conscience : no
matter whether it is a good or bad, a weak or strong conscience,
it wiU cease altogether. If a man feels inclined to defraud his
fellow, his reflections — if the Universalist sentiment is true-
may be as follows : Now, in my heart, I do desire the possession
of my neighbor's farm ; and as I am in possession of a certain

ANGELS OF THE SCRIPTURES. 305
train of operations, I will put that train of things into execution,
winch shall result in the possession of my neighbor's farm, with
out its costing meany thing worth naming. But let me reflect a
little : sha'n't I be damned for it in another world, except I re
pent, and am pardoned, and make the man restitution, if it is in
my power ? O no : that is impossible ! as there is no hell. —
Well, but sha'n't I feel bad about it in my own mind, in this.
life? I can't see why I should— as there is no possible evil
consequence to me, attending it, — and as it will be just what I
very much wish, — it will, of necessity,- make me feel very well,
instead of bad, so far as 'I am able to judge of the matter.. But
if I believed the doctrines of the orthodox, which is,, that for every
idle word, thought, or unjust deed, which a man .may do in this
Ufe, he must give account to God at the awful day of judgment ;
unless he has repented — been forgiven, and has made all the re-
stimtion there may be in his power : I could not do this thing.
But if I am only threatened with the pain of what is caUed a
guilty conscience, in this life, I will certainly do it ; as I know
by experience, and believe that millions of others know the same
thing," that is quite tolerable to be borne, and very easily gpt
along with, and in no wise frightful to the imagination ; - so that
quite a feeble person, in body or mind, might, stand it without
visible injury.
v Suppose a man of great possession, of lands, of houses, and of
goods in abundance, with the influence and pleasure such a con
dition generally affords : but suppose, circumstances turn up,
which shall put aU this in jeopardy ;- nay, shall absolutely cause
an exchange of owners, except a false oath be taken ; will Uni
versalist principles save a man from this crime, under such cir
cumstances? i We fear they wiU not. A man thus situated ; if
a thorough Universalist would say within himself, it is a glori
ous possession, — and wfil a word save it to myself, and to my
posterity: — it will, and therefore shall, though that word. is
false ; as all the injury I can sustain by it, if it is not found out,
will he trouble of conscience ; but as I know God is not sinned
against by it, and that he will not trouble me about it after death,
that I shall not be troubled by it in this life, as I can keep my
own secret ;. I see no barrier to my swearing false ; neither do I
see any particular reason why I shall suffer in my conscience, or
even feel bad at all, as the very false oath itself, is exactly what
God wants I should do ; as 1 am taught by Universalists that he
has a. use for every volition of man, whether good or bad.
Thus we see the principle would bear out a man in this proce
dure. But if it is objected to the above, that Universalists are as tena
cious of the truth, under all circumstances, as Christians of oth
er sects,— we reply, that we do not dispute it. But the reason
20

306 HISTORY OF THE FALLEN
why, is : they dare not rely on their principles, to the fullest ex
tent, in a desperate case — as above described.
- St. Paul said, (Acts, xxiv. 16,) " Herein do I exercise myself,
to have always a conscience void of offence toward God and
toward men'' But Universalists tell us, we have nothing to do
with God in the matter ; and that all our concern is to behave
well toward our fellow men. To behave well toward men, or
in other words to have a good conscience toward men, is but one
half of Christianity ; which, however, can do the soul no good,
in relation to God, except the other half is there also, and that
is to have a good conscience toward God ; the two must go to
gether, or religion has no being. It is held by Universalists,
who are thorough in the understanding of their doctrines, that
there is no absolute moral evil in existence ; and that all that
class of human actions denominated sin are hut relatively- so,
and exist only in relation to society, but not directly against God,
and that even this relative sin is according to the wish and de
cree of God, and is used by him in such a way as upon the
whole, is to be of exceeding great utility in the world. Now on
this view, how can a man feel bad in his mind when he sins ?
How can a man suffer in his conscience? The thing is impos
sible: — because there is no conscience to suffer — this mode of
education does not bring it forth, as it is not needed. But a con
trary education has a contrary effect, and produces the fear and
love of God together — which is true Christianity, and not a half
breed. If a man thinks that his wicked actions are of use upon
the whole, and are so esteemed by the Creator himself, how can
he feel a guilty conscience, let him do what he will I ¦ It is im
possible to have any conceptions of a guilty conscience, or of its
origin, only on the ground of penal law ; and that penal law, the
law of God, — to be applied judicially by him.
If there is no moral evil in existence, and that which is called
relative evil, or sin, exists only in the relation of man to man,
then of necessity conscience can exist only in a relative way;
and the hell into which the -wicked are to be cast, according to
Universalists, can only be a relative hell : and how St. Paul man
aged to have a conscience toward God, in all he did, is more than
we can tell, if sin is but relative. How can a conscience suffer
without fear ? and how can it fear, if there is nothing to fear ex
cept itself? as is the fact, if Universalists are right : God having
nothing to do in the matter ; as his goodness is on so great and
noble a scale, as not to trouble himself much, ton his own ac
count, about the actions of men, or in any way to charge them
with real moral evil, or sin.
No wonder it is called a comfortable doctrine, and is received
with avidity by thousands, who are reckless, abandoned, and
care nothing for time or eternity, resting upon this great salvo of
universal, unconditional salvation, as they call it, after death. ,_

ANGELS OF THE SCRIPTURES. 307
Were such a doctrine to become universal, it were impossible to
bring home to the mind, with any degree of force or influence,
the propriety and utility of law, either hufnan or divine. There
would be produced, a universal recklessness of behaviour, on the
ground that aU evil behaviour which might accrue, belonged to
the great plan of God's universe, and by him could be turned to
some good account ; and even if it could not, would ultimately
injure no man, especially in eternity. What ground, therefore,
is there, why a man should fear to sin ? Absolutely none at all,
that we can see. Can the conscience fear itself, especially when
it knows that if it does suffer for any crime, that that very suffer
ing is its hope, its salvation and purifier ? That such is the
case, according to Universalists, is most true, and entirely nulli
fies the whole idea of suffering at all, in any way, either disci-
pUnary or penaUy, by judicial sanction and appointment,; and
destroys the whole government of God, except as the mere gov
ernor of the powers of unintellectual nature. But says the Uni
versalist, we do fear to sin, because of the expected sufferings of a
guilty conscience. This we deny, and aver that no man can
suffer by anticipation, for a sin not yet committed ; as.it is impos
sible to know any thing of the feeling which he may have ifije
does it ; and therefore, on that account, cannot be deterred from
its commission ; there must ' be something more powerful pre
sented to the imagination, or it will not hesitate ; such is the
natural bias of the human heart, to sin, now that we are fallen
from our original purity in Adam, as God produced him. But
as we have before said, it is impossible to produce a conscience
toward God, if there is no other penal law than the anticipated
suffering relative to conscience, and even that having nothing to
do With God, as they hold no sin can be committed against that
being, in a direct sense. But David did not think so ; see the
51st Psalm, 4 : " Against thee, thee only, have I sinned, and
done this evil in thy sight." Joseph, the Saviour of Egypt did
not think so; see Gen. xxxix. 9; "How can I do this great
wickedness, and sin against God." Do not these passages
prove that sin in its highest sense is against God, as well also, as in
its lowest sense, against our fellow. Were this not so, St. Paul
should have said, " Herein do I exercise myself, to have always
a conscience void of offence toward men," leaving God out of
the question ; as he could not view even the worst acts of men
as absolute moral evfl or sin, according to Mr. Ballou, toward
God. This twofold conscience, therefore, points to God as its
author, and feels itself amenable to him, even in the midst of
principles which go, in their influence and nature, to destroy its
being. We deem it impossible to sin at all, except the conscience have
knowledge of the penalty, either by impression or by letter, as it
is by the law of God that we have a knowledge of sin ; and what

308 HISTORY OF THE FALLEN
is a law without an adequate penalty, whetherhuman or divine?
O, but says the Universalist, we hold to the law of love, that' is
the all atoning and the all redeeming- principle. Very well, we
admit that love of the right kind, such as purifies the heart and
works by love, and is implanted from above by the power of the
Holy Ghost, in the moment of the new birth, andthesanctification
of man's nature by the grace of God, has no penalty in it ; for it is
this very thing which turns aside the force of the penal' law of
God, which says, " If any man love not the Lord Jesus Christ,
let him be anathema maranatha ;"' or as it is when translated,
let him be accursed. But what was the curse to consist in, or
how is it to affect such as do not love the Lord Jesus Christ, at
the last day ? This is answered by our Lord himself— Matth.
xxv. 41 — who has said, " Depart from me ye cursed, into ever
lasting fire, prepared for the devil and his angels." On which
account, we perceive that the fire which was prepared, not for
the Jews as a nation, but for the devil and his angels, and all
who love not the Lord Jesus Christ, is something very different
from what Universalists teach us ; and is that penalty which is
the sanction of the divine law of God, to be poured out on every
one without mixture, after death, unless previously pardoned.and
sanctified by the eternal spirit on account of Jesus Christ. ..
It is also sometimes said by this sect, that this everlasting fire,
which was prepared for the devil and his angels, is the fire of the
Holy Ghost; or in other words the fire of salvation, which is to
make sinners good men, as before shown, burning up their sins ;
or, in other words, it is the fire of God's love to all meUj which is
never to be quenched, of which we shall again speak toward the
close of the work. . ,
To teach that the mere feelings of a guilty conscience, as here
experienced, in this life, is the only suffering a sinner has to
dread, makes a man's own mind his judge ; a selfish and inter
ested judge, one, who of necessity, cannot be severe in its own
condemnation, as the heart is always ready to excuse its own
acts ; and in this way runs the sanctions of Christianity entirely
out ; so that the concerns of the souls of the human race are in
the scale of being, of infinitely less importance, than the things
and circumstances connected with the body and common law
affairs of our race. This way of managing the' conscience, is
very sirmlar, though not quite as severe, as the auricular confes
sions of the Romanists ; who, it is presumable, cannot confess
all their sins to the priest, on account of forgetfulness, and from
the person, confessing, judging more favorably of his own acts
than God would, or even a human judge, if he knew all ; so that
a danger,. nay, a certainty follows, thafone sin in a thousand is
not confessed to the priest, after all. So also, a Universalist
would not suffer in his conscience; except for very great sins.
Conscience exists in the human mind, in exact proportion to the

ANGELS pF THE SCRIPTURES. 309
kind of education which calls it forth to action from its latent or
incipient condition ; and is in this respect, like other faculties of
the soul, which are not discovered till certain circumstances
occur, which bring them into action and to view. If there is
law of human authority, for the regulation of the rights of
society, and one branch of that law is the prohibition of murder,
and enforced by affixing thereto death, as a penalty, he who vio
lates it at once becomes distressed on account of his personal
safety, and flies the pursuer. But should the fugitive by any
means become informed, as he is flying here and there, that in
the place where he had committed the murder, the penalty, by a
wise, good and benificent legislature, had been abrogated, and
no other substituted in its place — his fears and his conscience,
which should be wholly relative, according to the Uniyersalists,
disappear in a moment. Let, therefore, the doetrine of uncon
ditional and universal salvation become individually and uni
versally the beUef of men, then disannul all penal law in all
countries, how wfll we go to work to sustain the existence of the
conscience of any sort, whether toward God or man ? It must
cease, as the cause which produced it, is at an end ; the faculty
wiU sink back into its original, latent, unseen, unknown, and
inert condition, as it was before either the law of God or of man
was revealed or promulgated, to bring it forth.
But if it be insisted, by any man who thinks he believes the
Universalist doctrine respectingHhis conscience suffering in this
life, that he has a conscience, and always feels distressed when
he does a wicked act — suffer us to say, that such feelings are the
very evidence that the doctrine has not received the entire and
unvarying confidence of that man's mind ; as it is utterly impos
sible for any human being, instructed in the Scriptures, so to
feel, except there is a fear of punishment after death ; which
fear is the true and only origin of sueh feeUngs or of such a con
sciousness. ' On this subject, it should never be forgotten, that
the law was not made against the righteous, but against the
wicked solely ; see 1st Tim. i. 9, 10 : "Know this, that the law
is not made for a righteous man, but for the lawless and the
disobedient, for the ungodly and for sinners, for unholy and
profane," &c. Were it not for the moral law of God, with its
penalty, which is eternal death, a good man or a good angel
could have no such feeling as a good conscience ; as the data
from which good and evil, are distinguished could not exist ;
and even good and evil, as distinct conditions or qualifications,
could have no being.
Thus we perceive the fair conclusion on the subject of this con
science suffering, as held by UniversaUsts, is just a solemn noth
ing ; and that on their plan, there is no foundation for any
conscience at all in the human mind ; and if they, as a people, or
individual, have a conscience, which feels when touched by sin ;

310 < HISTORY OF THE FALLEN
it is because they are not radically sound in the heterodox notion
of a conscience purgatory, and retain still in their minds, in a
degree, the force of a contrary education, first of all revealed from
heaven, by virtue of the great atonement, and disseminated by
the Providence of God through all ranks of men, in every age,
but most of all, where the Bible has been known.
A greater fallacy was never invented, than the idea that a suf
fering conscience, as produced on the Universalist plan, is all the
suffering there can be for sin. and that in this life ; seeing the
true origin of a conscience at all, is the fear of the penal law of
God, as shall be executed in another world after death. That,
such is to be the fact, see Heb- ix. 27 : " It is appointed unto men
once to die, but after that the judgment." Now what judgment
is here spoken of? Surely not the destruction of the city of the
Jews, as Universalists believe ; for if so, then all the Jews, and
all other men, whether they existed before that event, or since,
were to die before the ruin of that people, however impossible this
may appear,- because it is said in the text, that it is appointed unto
men (which is a term embracing the whole species,) once to die,
but after that the judgment. From this it would follow, that
if all men were to die before the judgment, the destruction of
the Jews, that there Could have been no Jews for the Romans to
have destroyed and captured, nor any Romans to have captured
the Jews, as all human beings must have been dead before that
time, by which we perceive the idea refutes itself. If the text,
had read thus : it is appointed unto men once to die, and after
that the destruction of Jerusalem, then we should have some
reason to understand the text, to the exclusion of a day of judg
ment after death.
St. Paul believed in a day of final judgment, as we learn from
his discourse with Felix, the Roman governor, at Cesarea : (see
Acts xxiv. 24, 25,) " And after certain days, when Felix came
with his wife Drusilla, who was a Jewess, he sent for Paul, and
heard him concerning the faith m Christ. And as he reasened .
of righteousness, temperance, and judgment to come, Felix
trembled." Now why did Felix tremble ? Was he afraid he
should be killed in the siege of Jerusalem, which took place
about ten years after that time ? No ! this was impossible ; as he
was a Roman, and a Roman governor, and then in favor with
the Emperor, and could not possibly apprehend any evil to him
self on that account Was Felix afraid the reasoning of Paul
would so terrify Drusilla, his wife, who was a Jewess, whom
he had unlawfully taken from her husband, that she would for
sake him from remorse of conscience ? No ! this could not have
been the reason of his trembling ; because at that very time, her
first and lawful " husband had been dead about three years."
Clarke. If then the reasoning of St. Paul against licentious
ness, of which Felix was exceedingly guilty, and of the judg-

ANGELS OF THE SCRIPTURES. 311
ment to come, which so affected him, was not the destruction of
die Jews, nor the dread of his wife's leaving him, which caused
him to tremble, — what then was the real cause ? There remains
but one other ; and that was the dread of appearing before God to
give an account of the deeds done in his body, at the judgment of
the last day. What other reason could there have been which
Ijad so powerful an effect upon a haughty, cruel, proud and libid
inous governor, as to cause him to tremble, and that in the pres
ence of a poor prisoner, bound in fetters, at the very bar where
Felix presided ? — 'tis impossible to suppose any other. But on
the other idea, that of a judgment to come, which Should not
only affect him, but aU the human race, he may be supposed to
have trembled, especially when the lips and the tongue of such a
minister of God as was St. Paul, was inspired from heaven to an
nounce the doom of the wicked before hand, including even Fe
lix, except he repented and was pardoned.
But suppose the apostle had been curious enough to have in
quired of Felix the reason why he so shook and trembled, what
would have been his reply, trunk ye ? Would he have told Paul
that he was afraid of being damned as soon as he should die, on
account of his wickedness or intemperance ? or would he have
said it was his sympathies for the Jews, who were soon to be
ruined, as Universalists seem to think, and his fear of being kill
ed himself in that war? The former, it is our opinion, would
have been his answer, as there was no room for any other kind
of fear, in his peculiar case. But if Paul had been a Universal
ist, he could have told Felix that there was no reason for him to
tremble and feel so Bad, from a fear of being damned after death,
as that there is no heU, except that which ms preaching had just
then produced in his bosom. What would Felix have thought
on an announcement of this kind?: We think we can tell you : he
would have thought, that as he had hitherto got along very well
as it respected his sins, that he could thereafter do equally well,
and therefore there is no need that I should fear and tremble as
I do. If Paul had said this to the governor, he would have soon
quieted his fears, and ceased his excessive trembling, caring no
thing about the matter any way. This is the direct effect of the
great unconditional salvo of Universalist doctrine ; it prevents
conviction for sin; lauglts at regeneration by the spirit of
truth, and sneers at sanctification by the Holy Ghost, and teach
es men that mere morality is all-sufficient to secure happiness
here ; and as to the future, after this life they have nothing to
do about that at all, as heaven is to be the gift of God to all, both
good and bad, aUke. But if it is to be a gift, we enquire whe
ther God is obliged to bestow this gift or not? If itris answer
ed th|| he is obliged to do it, on account ofhis goodness, then
it is not a gift, but an act of necessity, which he is not able to re
sist, and therefore is not his act, but the act of another kind of

312 HISTORY OF THE FALLEN
being, called necessity.- But if it -is answered that he is not
obliged to do this, then it may follow that he will not do it, ex
cept it is right and consistent ; and if right and consistent, that
right and consistency may depend on the worthiness or adapta
tion of that happiness to characters fitted beforehand, in this life,
to receive and enjoy it.
But to talk of heaven as the future home of thesouls of men,
on such ground as that, namely, by gift, to all, both the good
and the bad alike, nullifies the very idea of gift ; as it is impos
sible that any other condition awaits them, there being no other
condition in eternity ; and is not, therefore, the gift of God, but
inevitable fate ; to which we are all hastening, as surely as that
gravitation tends to the centre. It is, admitted, however, that
though it is fate — were this the truth of the case: — that it is a
good fate, but never can be called salvation in any sense what
ever. The word salvation is without meaning, except it is sup
posed#that a contrary condition may or does exist. Now, as
there is in eternity, according to Universalists, nothing contrary
to a happy and glorified condition, it is seen at once that the
word salvation is.not to be used, when speaking of that happy
state, but is to be whoUy restricted to this life. In doing this, we
go on the same scale that the Universalists do about the word dam
nation ; who confine it wholly to this life, as no such condition
is or can be in eternity, according to their view. Now as these
people hold that there is no real moral evil or sin in the world,
and that which is commonly called relative moral evil or sin, is
according to the wish, desire and plan of God, of which he can
make, on the whole, a most excellent use, it foUoWs that the word
¦salvation has no application, even in this life, more than in the
other ; so that the fair result of this enquiry" is, that Universalists
have nothing to do with the word salvation, in any sense what
ever in their principles, notwithstanding their great boasting on
that account. Salvation always supposes an opposite condition
to itself, which it opposes ; and offers to rescue or prevent such
as are in danger of falling into that opposite condition ; if this isnot
sO, then the word nor the thing can have no appUcation to the
human race. Now, on the Universalist plan, the word nor the
thing is not called for ; as men were never in danger pf falling
into a condition which never did nor ne.ver can exist, namely,
that which is contrary to salvation, whatever it may be supposed
to be. According to this, it appears that the free use these peo
ple make of the word salvation, in their books, their preaching,
and general conversation on religious subjects," is but begging
the question, and taking the advantage of a word and a doctrine
which belongs exclusively to the orthodox- sects, by which to rise
in an easy way, and to become popular among the careless and
the wicked, which is the fact. The whole amount of fee idea,
is this, that the human race are produced and impelled on-

ANGELS OF THE SCRIPTURES. , 313
ward to certain happiness, without the least possible danger of
miscarrying, as their condition is as much fixed as that of the
Creator's; on which account the word salvation is without
meaning, as there is nothing to be saved from ; and consequent
ly is inapplicable to the human race ; which idea, however, we
cpnsider absurd and foolish, as salvation from sin here and its
consequences hereafter, is the whole amount of Christianity, as
manifested in the earth ; the contrary is deism.
The doctrine of a future judgment after death, at the time of
the last resurrection, was believed by all the Jews before Christ
came to amplify and to carry into effect the virtue and truth of
the law of Moses, as we learn from the writings of their Rabbins,
as late as about 400 years before his advent;' see Apocraphy,
2d book of Esdras, xiv. 34, 35, where it is written, " Therefore
if so be that ye will subdue your own understanding, and reform
your hearts, ye shall be kept alive, and after death ye shall find
mercy. For after death shall the judgment come, when we
shall live again ; and then shall the names of the righteous be
manifest, and the works of the ungodly shall be declared." This
belief of the ancient Jews is everywhere corroborated in the
New-Testament as weU as in the Old, notwithstanding Mr. Bal
four believes they derived it from the Persians, or ancient fire?
worshippers, and from the heathen Greeks. It is corroborated
by St. John, xi. 24, in the conversation held between the S&vjour
and Martha, the sister of Lazarus, a Jew, who it appears had
died : "Jesus saith unto her, thy brother shall rise again. Mar-
thar saith unto him, I know that he shall rise again in the resur
rection at the last day" Does not this prove the doctrine of a
day of judgment at the end of time, as the last day must qf ne
cessity be the end of the world? It is impossible that Martha
could have had any allusion to the destruction of Jerusalem by
the words, the " last day ;" as it is not Ukely that such a thought
had ever passed her mind as that Jerusalem was to be destroyed
some forty years from that time; or if she had, surely she did,
not think that time would be the time of the general resurrection,
and that then her brother should arise from the dead; if -she did
it was a spurious hope, for none of the dead were raised at that
time. "But of whom did Martha learn this doctrine of a last day
resurrection, which is the same as the day of judgment at the
last day ? . She learnt it out of the Jewish Scriptures and com
mentaries of the rabbins on those Scriptures, (as the New Tes
tament was not then written) which the Saviour did not dispute
nor correct, while conversing with her about her brother's death.
St. Paul corroborates -this belief— Heb. ix. 28 — " It is appointed
unto men once to die, but after this the judgment." Why was
it appointed unto men once to die? Because they have sinned ;
for the<,'Apostle says in another place — see Romans v. 12 — that
21

S14 HISTORY OF THE FALLEN
" sin entered into the world, and death by sin ; and so death
passed upon all men, for that all have sinned." Also, Acts xvii.
30, 31, teaches the same thing: " God . . . now commandeth all
men everywhere to repent ; because he hath appointed a day in
the which he will judge the world in righteousness, by that man
(Jesus Christ) whom he hath ordained, whereof he hath given
assurance unto aU men, in that he hath raised him from the
dead." Now what world was it which the text last quoted says
was to be judged on a certain day, or time, in righteousness, by
.Ttxsus 'Christ? Was it the world of the Jews, or the Jewish na-
r". 'j,.- ~,. relieved by Universalists, and as destroyed by the Ro-
fflaas? "No this canoot be,- unless we can suppose that God
raised his Son from tlie 'deany.fot nr- other purpose than to give
assurance to all men tbd: he would allow the Romans to destroy
the Jews ; which is too foolish a notion to need refutation.
This doctrine, that of a day of judgment yet to come, is taught
in direct terms by our Saviour ; see St. John v. 28, 29 : " Marvel
not at this, (at What ? why that to the Son was committed au
thority to execute judgment,) for the hour is coming, (was not
then) iu which all that are in the graves shaU hear his (Christ's)
voice, and shall come forth ; they that have done good unto the
resurrection of life, and they that have done evil unto the resur
rection of damnation." By this we understand, the damnation
of hell, after this life, at the time of the last resurrection, when
all who are then in their graves shall hear the- voice of the Son of
God, and shall come forth ; the same as the good had done a
thousand years before, at the time of the first resurrection. But
this meaning is disputed by Universalists, because it is said in
the same chapter, at the 25th verse, " verily verily I say unto
you, the hour is coining and now is, when the dead shaU hear
the voice of the Son of God ; and they that hear shall live.-"
They understand this last quotation to be spoken of all mankind,
who shall hear the voice of" the Son of God, and shall conse
quently rise from the dead and live, or shall be all finally saved
in heaven. But suppose we delay a moment, ere we set it down
as indubitable ; because we notice that it is added in that same
verse, in six emphatic words, " and they that hear shall live."
This addition, which is not in the 25th verse, implies human
agency and human liberty, with aU the conditions of the gos-
pel ; promising life to those who should hear, and to none else;
and implying a state of continued moral death to such as would
not hear, or in other words, such as would not receive after they
had heard. This is easily shown to be scriptural — see Matth.
xiii. 13 — "Therefore speak I to them in parables; because,
they seeing, see not, and hearing they hear not, neither do they
understand." That is, they resisted the light, " least at any time
they should see with their eyes, and hear with their ears, and
should •understand with the heart, and should be converted, and

ANGELS OF THE SCRIPTURES. 315
I should heal them." But the other two verses first quoted,
namely, the 28th and 29th, are remarkable in their difference
from the 25th, in two particulars, and these are, first, there is no
mention in the latter — the 25th — of any graves at all, from which
they were to come forth ; and second, in the 28th and 29th there
is no optional power implied, as is in the 25th, namely, " they
that hear shall live :" but it is imperiously said in the 28th and
29th, that " all that are in the graves shall hear his voice, and
shall come forth ; they that have done good unto the resurrection
of life, and they that have done evil unto the resurrection of dam
nation." And more than this, as a third particular of difference,
the 28th and 29th verses do not say that the hour now is, but
that the hour is coming, placing it whoUy in futurity, which
the 25th verse does not do. Universalists insist that these verses
speak wholly on one and the same subject, which they think is
moral reformation from sin and death in this life. They think
the word graves, there used, means to be dead in trespasses and
sins in this Ufe ; and that to come forth from those graves is to
become Christians, in their sense of the word Christian. But on
tiis view of the subject, there is a wonderful difficulty to be got
over, or it will not do. And what is this difficulty? Why it is
this, that the good are also to be raised up out of the same state
of death, carnal mindedness and sin, as well as the bad ; and
shows that the good are in their graves, and in as much need of
conversion as the bad ; which is a sort of jumbling of matters
unknown to straight forward theology.
The prophet Daniel has contemplated the. same thing, and
foretold the same event, making the same difference between the
final end of the good and the bad, which the Saviour has done,
in the texts above examined. Daniel, xii. 2, as follows : " And
many of them that sleep (are dead) in the dust of the earth, -(the
graves) shall awake, some to everlasting life, and some to shame
and everlasting contempt." But this text also, is otherwise inter
preted by Universalists ; who imagine it was written by Daniel
in reference to the deliverance of the Jews from their then state
of Babylonian captivity, which was soon to take place ; and that
the terms, dust of the earth, signified their state of servitude and
slavery, in which they slept as a people, and were nationally
dead. But this interpretation cannot be the right one ; because
of the impossibility of shame and everlasting contempt attaching
its opprobrium to any part of the Jews so raised up, and delivered
from that dust of the earth their national grave. It cannot be
the right interpretation, from another view of the subject ; be
cause a part of them so to be raised up, were to be raised up, or
were to awake to eternal or everlasting life. Now if this
awaking from the dust of the earth, was the national resurrec
tion of the Jews from their captivity, how can such a circum
stance be called everlasting life, even though" they*had main-

316 HISTORY OF THE FALLEN
tained it thereafter even till this time, and to the end of the world,
their national standing as it was after their recoveiy from their
then state of degradation, as politics or nationality has nothing ,
to do with everlasting life ? But when we call to mind that the
Jewish nation, in less than six hundred years from the time of
their Babylonian captivity in Daniel's time were again destroyed
and dispersed over the earth by the Romans, the successors of the
Greeks, who were the successors of the Chaldeans, or Babylo
nians, it is still farther removed from the idea of everlasting life,
unless we can suppose an everlasting life amounting to no more
duration than less than six hundred years. How can it be pos
sible that shame and everlasting contempt could follow to one
of them as a consequence of their release from a shameful state of
slavery, which had, endured seventy years, and from their resto
ration to their country, government, and religion ? It is nonsense
to suppose such a thing ; yet so the Universalists instruct the
people, and many there are who hear them.
The graves mentioned by St. John, v. 28, from which all that
are in them are to arise when they shall hear the voice of the
Son of God, are said, as before remarked, by Universalists, to be
the carnal state of men in their sins ; and their resurrection from
those graves at the voice of the Son of God, is their conversion
to Christianity : hoic, therefore, we enquire with much wonder,
how in the name of logic can it be said to be a resurrection of
damnation, or to ease this a little, a resurrection of condemna
tion, or shame and dishonor ?. And, respecting the good, we
enquire with equal surprise, what graves they are out of which
they were to arise and come forth ? Surely not the grave of a
carnal mind ; as this cannot be supposed to be the condition of
the good in no age of the earth ; a resurrection of temporal moral
character, cannot be supposed as applicable to their condition, its
it is to that of, the wicked. It is clear, therefore, that the time
alluded to by the Saviour, when all that are in their graves of
the earth, shall hear the voice of the Son of God and come forth,
is to be the end of the world;, and that the graves there named,
arethe real literal graves of all the dead, which are finally to give
up the prisoners.
But as a further proof of a day of judgment to take place at the
end of the world, we give the account, as written by St. Luke,
(X. 10, 12, 14,) respecting certain remarks the Saviour made to
the seventy disciples, when he sent them out to preach, and to
heal the sick, and to say to the people that the kingdom of heaven
was come nigh to them. These remarks were as follows : " But
into whatsoever city ye enter, and they receive you not, go your
ways out into the streets of the same, and say, Even the very
dust of your pity, which cleaveth on us, we do wipe off against
you : But I say unty you, that it shall be more tolerable in thai

ANGELS OF THE SCRIPTURES. 31f
meant by the words ' that day'— as in the above text — it is ex
plained in the 14th verse, as follows : " But it shall be more tol
erable for Tyre and SidoH at the judgment, than for you."
Thus we see that in the judgment, the cities of Tyre, Sidon, and
Gomorrah, or the inhabitants thereof, are to be dealt with less
severe than the inhabitants of such cities as should reject and
scorn those disciples he was then sending out. Now as Sodom
and Gomorrah at that very time, had been destroyed by fire from
above, nearly two thousand years, and then lay beneath the hor
rid waters of the Dead Sea, which yet remains ; by what mode
of reasoning can it be shown, that such a denouncement can be
fulfilled, if there is to be no day of judgment at the end of time,
or the end of the world.
From this statement, it certainly appears that the people of
Sodom, who were destroyed by fire, and^ according to St. Jude,
were in his time suffering the vengeance of eternal fire, are yet
to appear at the judgment, at which time, according to St. Luke, '
they are to be dealt with less severely than the people of the
cities, who should reject the preaching of the seventy disciples.
Now unless this is to be the fact, where is the sense of the Sa
viour's remark, when putting it in the future, he says, it shall be
more tolerable for Sodom, in that day. than for that city ? Can
it be shown that Sodom, since the day of its ruin by fire, has
been brought into judgment, in any way whatever, and less
severely dealt with, than the cities which may have rejected the
disciples' preaching? We think it cannot be shown: and if it
cannot, then the day of judgment, of which Christ spoke, is yet
to take place. It is impossible to be shown that Sodom, at the
time Jerusalem was destroyed, was brought to view, in any
sense : while it is easy to be shown, that Sodom Was far worse
dealt with, when it was overwhelmed and burned by fire, and
the very country where it stood, with its sister cities, sunk down
into the earth, and was buried beneath the bituminous waters of
the lake Asphaltites, and the inhabitants doomed to suffer the
vengeance of eternal fire. The temporal doom of the Jews can
not be compared with this ; as their country was left, and rem
nants of the city yet remains, and a promise that they shall as a
nation, yet return to inhabit that country, as commonly believed.
Now if the destruction of Jerusalem, is all the day of judgment
there is to be, and in that circumstance, was fulfilled all that is
said in the New Testament about such a day, then it is clear
that the statement of Jesus Christ, is not likely to be fulfilled ; as
there never can come a time, when Sodom can be less severely
dealt with, than such cities as rejected the preaching of his dis^
ciples, and there never can come a time, period, or day, when
such cities can be more severely dealt with than Sodom and
Gomorrah were, except the final judgment. There is a final
judgment to come, when hades itself— the place in which 4&-

318 HISTORY OF THE FALLEN
parted sinners are in a state of partial punishment in the invisible
world — shall be cast into the lake of fire and brimstone, with all
it contains, which is the second death. Rev. xx. 14.
Thus we believe we have maintained the Bible doctrine of a
day of judgment to come, in which the whole human race are
interested, different from that of the destruction of Jerusalem ; as
well also, that there is a dreadful hell of fire and brimstone, situ
ated somewhere in boundless space, into which all the wicked,
not only of this globe, but of all others which may have fallen,
together with the worlds on which they have lived, shall be cast
from time to time, as their respective days of judgment will take .
place, as before argued.

An Enquiry respecting how Satan and Evil Spirits were
Worshipped in Ancient Times; with further Proof of
the real Existence of such Beings.
The influence of Satan previous to the coming of Jesus Christ
into the world, was far greater than since that time. We may
not doubt this, as it is not conjecture, when we say all the na
tions of the globe, except the Jews, hundreds of years before the
time of St. Paul, did under various, forms and modes, worship
the devil, and evil spirits, who had become true enough, as is
written by St. Paul to the Corinthians, 2d Epistle, iv. 4,— that
" The god of this world (the devil) hath blinded the minds of
them which believe not, lest the light of the glorious Gospel of
Christ, who is the image of God, should shine unto them ;" and
had them under his influence. St. Paul understood this subject
perfectly, as he had travelled much among heathen nations, and
was a man of great erudition, knowing the manners and customs
of the nations in Asia, Africa, and Europe, in those early times,
who says expressly that the Gentiles worshipped devils; see 1st
Cor. x. 21, 22 : « But I say unto you, that the things which the
Gentiles sacrifice, they sacrifice unto devils, and not unto God.
And I would not that ye should have fellowship with devils. Ye
cannot drink the cup of the Lord, and the cup of devils:
ye cannot be partakers of the Lord's table, and of the table of
devils." But in relation to the worship of devils, as stated by St. Paul,
above quoted, it may be enquired, how this was done ; and how
the attention of men became so exclusively appropriated to the
service and veneration of Satan and evil spirits, in tho* early

ANGELS OF THE SCRIPTURES. 319
ages of the earth? To this it is replied, that they secured the
worship and veneration of men, not by becoming visible, and
putting en forms of hideous and repulsive shapes, or of any other,
but by securing the passions of the soul, its affections, appetites,
and animal desires, so as in their gratification to be driven beyond
the requirements of nature, excelling the bounds which are mark
ed out by the Creator — which bounds were intended to facilitate
a state of social happiness, in the use and exercise of virtuous
affections, desires, and appetites.
But under the direction and influence of Satan, these became
deified among men, and were represented by various images,
which were fashioned after the supposed forms of beings, which
were imagined to be the governors or controllers of that class of
appetites and passions which the images resembled, in distinction
from all the rest ; so that man, soul and body, became struck out
into districts, cantons and parishes, and placed under appropriate,
or congenial demons, or genii, as their guides, ortutelar spirits.
This is the reason why the passions of anger, cruelty, revenge,
and the love of power, became the god of war, and of bloodshed.
Mars, was the name of this god, among some of the ancient
nations, whose image was made, so as to present all the linea
ments of countenance and. attitude best calculated to describe
those passions. His frame was of Herculean size — distorted,
with muscular angry attitudes — a face of flame — with dishevelled
hair — eyes glaring with fury — every lineament and limb on the
stretch, as if hurried by internal lightnings ; while he held a
torch of flames, to set on fire the nations with wrath and war
against each other, as he sped his way in a whirlwind around
the earth : the image of this passion was the god of war. The
appetite of drunkenness and intemperance furnished the image of
mirth and hUarity ; whose countenance was flushed with wine,
as he revelled among the vines and the foliage of the grape ; in
whose temples every extravagance of which human nature and
the bad passions let loose, are capable, were perpetrated: the
name of this god was Bacchus — the god of drunkenness and
glutony. The passion of love, furnished to many nations va
rious images of a beautiful and magnificent female, who was
adored as a goddess — under whose auspices, and to whose
honor, immense temples were erected, in which the contrary of
all virtue and chastity, became deeds of piety and acts of devo
tion, and a branch of the rehgion of the nations, whose influence
in opposing the true happiness of mankind, in a social sense,
cannot be calculated. The planet Venus, a beautiful star of the
heavens, is to this day the representative of this idea, — as well
as the planet Mars is that of war. But under the government of
God, as published from heaven, to Adam and the patriarchs, and
as finally embodied in the Bible, die books of the Old and New
Testament,— that passion, namely, connubiality, is made to be

320 HISTORY OF THE FALLEN
productive of a vast amount of social happiness to the human
race, in the institution of marriage. Out of this trait of divine
wisdom, arises the distinction of families, neighborhoods, com
munities, nations and governments, with all the improvements
in human society, both of arts and science, as well as of morals
ahd religious virtue. But by its prostitution, all these mercies
are annihilated, anarchy ensues, the ties of virtuous love and
social order, whether of families, neighborhoods, or nations,
are dashed into ruin ; while headlong furious licentiousness, and
lust, as a stream broad and deep, with the wreck of ages, plunges
onward from cataract to cataract, till lost in the depths of fathom
less ruin.
"The establishment of the worship of devils, (as invisible
beings) so general in some form, throughout a great part of
the heathen world, is at once a painful and a curious subject,
and deserves a more careful investigation than it has as yet re
ceived. In modern times, devil-worship is seen systematized in
Ceylon, Burmah, and in many parts of the East Indies ; and an
order of devil-priests exists, though contrary to the Budhist reli
gion, against the temples of which it sets up rival altars." — Wat
son's Dictionary, page 305.
The same author, in the same work, and the same page, says
that even now, in and about the country of ancient Ninevah and
Bagdad, are found a people who worship the devil as a being,
who they say has a quarrel against the Supreme Being ; whose
customs and ceremonies in their worship is very horrid. They
justify themselyes on the ground that Satan, the object of their
veneration, is ere long to receive a full pardon for his sins, and
then himself and his followers are to be taken to heaven together-. '
This ground of hope they consider much safer than to trust to
their own merits, as is the confidence and faith of the other
pagan religions of that country. The person of the devil they
look upon as sacred, and when they affirm anything solemnly,
they do it by his name. These people at Ninevah and Bagdad,
who are devil- worshippers, were once, or rather first of all, Chris
tians, then Mahometans, and lastly worshippers of Satan ; they
are barbarians, uncultivated and miserable heathen. But how
came they by the belief of a devil at all? We reply, from the
New Testament, which they once had among them; or they
received it from the first disciples, in the first ages of Christianity ;
who everywhere taught the real personal existence of Satan, and
of other evil spirits, as opposed to the gospel of Christ, the same
as that book now teaches.
The grand policy of Satan and of evil spirits, the direct oppo-
sers of all good, and of all happiness which is reasonable, temper
ate, and virtuous, is now, and ever has been, to derange and
destroy, by corrupting the minds of free agents ; and having got
access by way of the fall, to the passions of the human soul, have

ANGELS OF THE SCRIPTURES. 321
entrenched themselves there, by appropriating them, so far as
deception, delusion, and falsehood can do, to their own ruinious
purposes, out. of malice to God ; glorying in producing wretch
edness and misery among his works in that way, as there is no
other in which they are permitted to operate. And as a climax
of the appropriation of the passions to the purposes of sin and
confusion, images of the passions were invented, by which they
became visible, and therefore the more seducing, infatuating the
minds of both male and female, to that degree that the most ex
travagant and obscene behaviour, in the temples of their gpds,
was esteemed as acts of devotion and religious virtues, putting
moral darkness for light, and 'moral bitter for sweet, in the most
glaring sense. This is the very reason why idolatry, the most
foolish thing ever invented or practised among men, was in the
ancient ages, and is even now, in' many heathen countries, so in
toxicating to the imagination, and so fixes itself in the corrupted
and misled minds of image-worshippers. This was the very rea
son why the Jews, during their early history, were so frequently
misled by their pagan neighbors, and induced to forsake the
chaste and refined worship of the Creator, as instituted among
them by Moses,, for that which gave immediate animal happi
ness. To these passion-gods, images, in process of time, were
'consecrated, temples of great magnificence were built, orders of
priests were created, and sacrifices ordained to be made to them,
and celebrated with lascivious rites, addressed to the invisible
powers, who were supposed to preside over the passions. And
these invisible powers and beings thus propitiated and worship
ed, were the very devils to which^St. Paul alludes when he says,
they sacrificed to devils or evil spirits. We might here relate,
many strange things respecting the modes of evoking evil spirits
as practised by nations who practice necromancy, and of the ef
fects of such evocations ; but we desist, as we do not aim in this
work at the publication of such abominations, but only to show
the Scripture allusion to such practices and such beings.
Now by the coming of Christ into the world, and by his over
coming Satan, in his trial with him in the wilderness, and by the
introduction of_a system of holiness among men, Satan began to
lose his hold of the worship and veneration of men, through the
avenues of the passions ; on which -account, when the seventy
disciples had returned, and were relating to the Saviour how
that evil spirits were subject to them, through his name, he re
plied, that he saw Satan, as lightning, fall from heaven— the ele
vation he had hitherto possessed in the worship and veneration
lof men, no more to rise to the same universal height, and should
/continue to fall till the worship of the true God, the Creator,
should be established in all the world. But did the Saviour see
him fall visibly? The text, (see Luke x. 18,) says he did:
22

322 HISTORY OF THE FALLEN
"And he said unto them, I beheld Satan as lightning fall from
heaven." Now as it is said of Satan that he is the power and
the prince of the air, Christ might, in the most visible manner,
have seen him fall from the heights of the atmosphere to the earth
as a token to himself, that ere long he must be cast down to hell
in a manner equally apparent and visible to spiritual beings.
What were they which the seventy disciples said were subject tp
his name, which they called the devils, and which the Saviour
in reply said were spirits 7 Were these the mere passions of the
soul of man, or the diseases of his body, or both? We think not:
as a spiiit cannot be called a passion. In Acts v. 3, is a remark
able case, whieh goes toprove the being of Satan, found in the
words of Peter to a member of the church at that time, as fol
lows : «• Annanias, why hath Satan filled thine heart to lie to
the Holy Ghost ?' On this text we have the foUowing from the
pen of Adam Clarke : " It was a common belief, as well among
the heathen as among the Jews and Christians, that when a man
did evil, that he was excited thereto by the influence and malice
of an evil spirit. The words of St. Peterhere prove that, such
an agency is not a fiction. If there had been no Satan, as some
toish, and perhaps feel it their interest to believe, or if this Satan
or devil, had no influence on the souls of men, Peter, under the
influence of the Holy Ghost, would not have expressed himself
in such a way; for if the thing were not so, it was the most di
rect way to have led the disciples to a false opinion on this sub
ject, and to confirm them in an old and absurd prejudice."
But so was not the fact, as it was not an old and absurd pre
judice, but an old and well established truth ; as old as from the
fall of Adam ; or the mission of the Son of God among men was
without object, aim or consequence ; as his professed and chief
object was to destroy the devil and his works in the earth— see
John, iii. 8: "For this purpose the Son of God was manifest,
that he might destroy the works of the devil." And Heb. ii. 14:
" That through death he (Christ) might destroy him that had
the power of death, that is the devil p which, however, is entirely
Mse, except there is a devil. If there is no personal devil, how
is it that St. Paul speaks of him in the singular number, him that
hath the power of death ? This is very strrnge, if the Apostle
only meant to say Christ came into the world to destroy the bad
passions of men, and in a few, to cure the diseases of the body.
But the Apostle is still more singular, when he says this devil or
Satan, had the power of death, if we are to understand by it
nothing but the bad passions of fallen nature, especially if we
believe as Universalists do, which is, that all the passions of the
soul were produced by the Creator ; as this idea would ascer
tain God as the author of this very devil which he has sent his
Son into the world to destroy ; so that God is found operating j
against his own work, namely, human nature, in which is situ- :

ANGELS OF THE SCRIPTURES. 323
feted the carnal mind. But this being is equally brought to view
in the following, as in the above Scripture — see 2d Cor. ii. 11 —
" Lest Satan should get an advantage over us ; for we are not
ignorant of his devices."
Are we to believe that St. Paul's remarks, as above noticed,
were for the purpose of putting the disciples in all the churches
among the Jews and Gentiles, upon their guard against catching
some kind of disease of body or mind, then prevalent among the
people ? Certainly, we are thus to understand him, if he had
no allusion to any other devil than those diseases, the lusts and_
passions of human nature — with the wiles and devices of whom
the Christians were well acquainted at that time. The. carnal
mind, its diseases, and the diseases of the body, however, we
should think could not be spoken of by so highly an educated
man as was St. Paul, under the idea of a person, as he has, by
saying, we are not ignorant of his devices, without violence to
the language in which he wrote, as pluralities are not represent
ed in any language by the singular.
In the same epistle, 2d Cor. xii. 7, the same Apostle speaks, of
the same being, and calls him Satan ; who, it appears, was per
mitted to afflict St- Paul with some grievous disease, of which he
says, " and lest I should be exalted above measure, through the
abundance of the revelation, there was given to me a thorn in
the flesh, the messenger of Satan, to buffet me." But some
have imagined, that this thorn in Paul's flesh, was the preaching
of a certain minister, who opposed him at Corinth, by adultera
ting the gospel with heresies and untenable dogmas, on .which
account he is supposed to have been grievously afflicted. But if
this were so, he could not have been a thorn in his flesh, but in
his mind only ; and more than this, he could not have called it
his infirmity, nor have gloried in it, unless we can suppose he
would glory in a wicked opposition to himself and the gospel.
It could not have been any false accuser or slanderei1, as in such
a case he could not have said it was an infirmity of his own flesh
and that he gloried in it, as he 'jsduld not have 'gloried in being
falsely accused. It could, uof have been a slanderer and a tra-
ducer of the gospel, as that would have been a heinous sin, com
mitted against God ; on which account the Apostle could never
have said that he gloried in it, nor could he have called it his
own infirmity, or sin.
That this thorn in his flesh was a disease in his own body,
appears from the statement which he made respecting his prayer
to God about it, which was, that « for this thing I besought the
Lord thrice that it might depart from me."' Now could he
have called an accuser, a slanderer, or an opposer of the gospel
a thing, as a thing is not a person 1 Neither could he have
spoken of a person of that description, nor of any other descrip
tion, by the monosyllable it, as it is not a person in any case

324 HJSTORY OF THE FALLEN
But if we allow this thorn in his flesh to have been a disease' of
some kind, then the words it and thing are properly used in re
lation to it, and not otherwise. Now if tbe Divine Being did not
see fit to remove this thorn, against which he had prayed of set
purpose most earnestly, no less than thrice, with what propriety
he could say, " most gladly, therefore, will I glory in mine infir
mities" of body, or bodily weakness, as thereby the power of
Christ might rest upon him, or be the more manifest. If ii be
said that this infirmity, this thorn, the messenger of Satan, was
the depraved nature of St. Paul, in common with all other men,
who are not regenerated, then it follows that Gcd would not
sanctify him from all sin, which he has promised to do to all
who ask him, and makes the Apostle to say, that most gladly he
gloried in his depravity and evil dispositions of mind, so that the
power of Christ might be manifest in him ; which would be a
contradiction, as the power of Christ consists in the sanctifica-
tion of the mind, and not in compelling the soul to remain in
its sins ard pollutions.
There is therefore but one way to solve the problem, and that
is, to allow that there is a Satan, the same who misled Eve,
accused Job, tempted or tried the Saviour in the wilderness, en
tered into Judas Iscariot, desired to have Peter that he might sift
him as wheat, deceives the whole world, and was permitted to
buffet St. Paul, with the infliction of some grievous sore in his
body, called a thorn in his flesh, or the messenger of Satan, and
would have killed the Apostle, as he. would have killed Job, had
he not been restrained. '
That there is such a being is still further shown, 2d Thess. ii,
2, 4, 9,' where St. Paul is showing beforehand the rise and com,
ing of a character which he denominates the man of sin, which
should exalt himself above all earthly power, and even above
God himself, so that he as God would sit in the temple of God,
the Christian church, showing himself that he is God on earth,
But the peculiar method by which he should rise to such power
in and over the church, as to claim the worship, obedience, and
veneration of its members, should be by signs and lying won
ders, after the working of Satan, with all deceivableness of un
righteousness. But if there is no Satan, or devil, who is the fa
ther of lies, whose intellectual powers are greater than those of
men, how is it that the Apostle has not stated the case ficcording
to truth, which he has not, if Universalists are right ? He should
have said that this man of sin, whatever it was or is, should rise
into power, by and after the working of human nature, or the
carnal mind, instead of Satan ; which name, in no language, is
put for human nature, and therefore cannot be descriptive of hu
man nature, ndr of its passions, however bad they are.
The Apostle states, that the coming of this man of sin, should
be after, or like the working of Satan : by which we perceive

ANGELS OF THE SCRIPTURES. 325
he cannot mean human nature, as it would be foolishness to say
that human hature was like itself, as this method could afford
no data of comparison ; as we see there is between this man of
sin and Satan. The result is, therefore, that there is such a
being as Satan, distinct from human nature and human passion
and exists' after a different manner or mode.
- In the book of Revelations we find this being spoken of in
such a manner as is impossible to be interpreted of a disease, ei
ther of body or mind — of any human being, or of the bad pas
sions of human beings,' which existed in the dajrs of Paul, or in
any age or nation of the earth. We will give the quotations,
and leave the reader to judge. (See Rev. xx., 1, 2, '6, 7, 8, 10.)
'- And I saw (prospectively) an angel come down from heaven,
having the key (knowledge how to bind such a being) of the
bottomless pit, (hell) and a great chain (power) in his hand. '
And he laid hold on the dragon, that old serpent, which is the
devil and Satan, and bound him a thousand years, (which time
will be the milleneum.) And cast him into the bottomless pit,
(endless in duration) and shut him up, and set a seal upon him
that he should deceive (deception can be practised only by an
intellectual being) the nations no more till the thousand years
(the milleneum) should be fulfilled, and after that he must be'
loosed for a little season, (a few years to try such.as shall.be born
during the time of the milleneum, as there will be no sin in the
earth during that period.) And when the thousand years are
(shall have) expired, Satan shall be loosed out of his prison, and
shall go out to deceive the nations which are (or shall be) in the
four quarters of the earth. And the devil that deceived them
was (is to be) cast into the lake of fire and brimstone, (hell)
where the beast and the- false prophet are, and shall be torment
ed day and night, forever and ever." .
But if the foregoing is not to be literally fulfilled, how extra
ordinary is all this. Can it be that the divine inspiration should
indite in the heart of his Apostle, a" matter so calculated to estab-
Ush beyond all doubt so dreadful an error? — a fiction so magni
ficently foolish, as of the existence of a being which does, not
exist at all. Can it be that God would interest himself to es
tablish this fiction in the world, and then, on the ground of this
very fiction to get a great name among men, bypretending to
overcome this non-existence? — which, however, he has done, if
there is no such being as. Satan, who is of a nature and mode of
being different from that of man. If indeed it were true, that
this Satan, of which the Revelator has here given such a cir
cumstantial account, was some slanderer, accuser or adversary,
or enemy of Christianity, in the time of St. John, to whom he
has here alluded, there is then a mighty difficulty to get over,
as it is impossible to point out the man, person or character, and
to show when and where he was put, when put into the place

326 HISTORY OF THE FALLEN
called a bottomless pit, for the long space of a thousand years,
and then let out again. Or if it be supposed to mean the united
operation of a succession of wicked emperors or powers engaged
against Christianity, the same difficulty arises, as in the case of
one man, because he that believes it, must show, for his own sa
tisfaction, how they were shut up a thousand years, as said by
the Revelator, and then let out again : which we think is not
possible. Or, if it be imagined that this Satan, old dragon, ser
pent, or devil, signifies the sinful nature of man, taken collect
ively, as existing in the whole race, and is here personified, and
named Satan, the difficulty still continues, because he that be
lieves it must show, for his own satisfaction, when human na
ture was thus the victim of the divine vengeance ; and how and
when thus shut up in a pit a thousand years, and then let out
again. Or, if the description is considered as wholly figurative,
the difficulty still remains, which consists in making out what it
signifies : what it was that was to be shut up a thousand years,
and then let out again, which took the power and knowledge of
a mighty figurative angel from heaven to accomplish. But if
the account is received as Uteral, then, with the utmost propriety
it can be conceived of, that a spiritual being, such as Satan is
described to be in all parts of the Bible where he is spoken of,
can be seized upon by such a being as a mighty angel from hea
ven, and confined wheresoever the Divine Being shall or has ap
pointed, and can allow his release for a time, at the end ofthe
thousand years, as it is written he will do.
Thus we have shown how devils were worshipped in ancient
times, and in what manner they acquired the veneration and
fear of men, as well also as further proofs of his real being. We
now hasten to other matters, of an equally interesting nature.

An Enquiry as to the Cause of Sickness, Diseases, and
Death; is it of God or Satan ? with other Curious Matters.
In this place, we think it not amiss to venture a few remarks
on the real cause of the disease, sickness and death of the human
race; a subject, perhaps, not so frequently a matter of reflection
as are many others. We are apt to say, when any one is afflict
ed, diseased, distressed, tormented,. or dead, that the Lord has
done it, the Lord gave, and the Lord hath taken away. Now,
this is right to say and to believe, if we speak of it, and believe,
respecting it, according to truth, and a right understanding of
the subject. With this view, a right understanding of the mat
ter, we ask the following questions : — Is there sin in existence?

AJtf«EI,S OF THE SCRIPTURES. 327
It is answered yes. Was God the cause of it ? It is answered
no ; for if he was, then sin is not sin, as God can do no sin, nor
be its cause, direct nor indirect, immediate or remote. What
then was the first cause of sin 7 It is answered, Satan or the
devil was its cause, and originated the first sin. This is believed
by all Christendom, with the exception of a few sects, who have
indeed discovered the exact contrary, inasmuch as they say there
is no Satan or devil, as is commonly believed ; by which they
make God the author of sin, if indeed there is any sin on that
view of the subject, in the world. But as held by others, and as
established by the Scriptures, it is plain that the devil was the
author of sin. If the devil then, is the originator of sin, then is
not the devfi the true cause of the diseases and death of the hu
man race ? as it was that evil being who misled our first mother
to sin, on which account death entered into the world and has
passed upon all men, because that all have sinned in our first
head, Adam and Eve.
But God is the author of life, and not of death, among intel
lectual beings, and everywhere as in our earth, so far as is
consistent, counteracts death and diseases, and will finally so
counteract, as to destroy both death and its cause, which is the
devil, who has the power of death,so far as it relates to the bodies
and the souls of the righteous after this life. But as Satan, who,
induced the sin of Eve and her husband, thereby obtained a
right to kill the human race with temporal death, cannot now,
consistent with the government of God be prevented ; but will
continue to exert this power and right till the age of. the earth, or
the probationary state of man shall be completed- It was on ac
count of this right, obtained however wickedly, in seducing the
mind of Eve, and by her as a means, the mind of Adam, that it
was appointed unto man once to die, there having entered by sin
the seeds of death, and final dissolution of the organized part of
our race, to wit, the body of man. It is true, however, that as
man's body was formed of the dust of the earth, and was made
dependant for its continuance in health and undying condition,
upon various means, as food, water, clothing, breath and other
circumstances ; that if those means should have been withdrawn
death would have been the consequence, even if sin had not en
tered into the world at all. But against this natural tendency to
dissolution, God in his providence,' fixed appetites, and the love
of life ; while himself was engaged to prevent all fatal accidents,
so that death could not have entered if" sin had not been com
mitted; but sin being committed, gave the devil, who has the
power of death, the right to kill the human race, as before re
marked. We do not forget, however, that the idea of death had
i been suggested by the Divine Being when he gave the law to
Adam and Eve respecting the tree of knowledge ; which was
the very time when death was conditionally ordained or appoint-

328 HISTORY OF THE FALLEN"
ed, and depended for its existence in fact, on a breach of God's
holy law, which breach God did not sanction ; so that death is
properly and originally of the devil, and not of God, any more
than sin was. At the moment of the transgression, bur first pa
rents were struck with death,and commenced their descent toward
the grave, having forfeited the peculiar providence of God in the
use of the fruit of the tree of life, and in preventing the occurrence
of fatal accidents, so that in a few years he returned to dust, from
whence He came. At the same moment, that of the breach of the
law, Adam and Eve became also exposed to eternal death, from
which there Could have been no escape, except there had been
found a ransom beforehand, namely, the seed of the woman,
which ere long was to be announced to theiri, as the reason of the
continuance of their natural or animal lives, as well also as that
of a chance to escape by that same seed, the eternal death of both,
soul and -body in hell, which is called in the Scripture the second
death. Had it not been for this Redeemer, who was esteemed of
God as slain from the very foundation of the world — Rev. xiii'.
8— Adam and Eve would have been instantly damned, and sent
into hades, till such time as God should have seen fit to cast this
earth into the lake of fire and brimstone, its final destiny, where
the devil and his angels, are at the end of the world also to arrive,
as stated by Matthew, xxv. 41. /This would forever have pre
vented the existence of the human race by Adam and Eve, as
surely as the drying up of a fountain destroys the stream which
might flow from it : Satan, therefore, was the cause of death, but
God the cause of life, both animal and moral, , both originally
and when both kinds of life were forfeited and lost" in the sin of
our first parents, they were restored in Christ the Redeemer, so
that every way he is the author of Ufe and health, but never of
death, moral or temporal.
"We do not forget, however, that when Job had suffered the
loss of not only his property, but that of all his children by death,
that he replied, the Lord" gave and the Lord hath taken away,
blessed be the name of the Lord ; yet this does not establish it as
being done by the Almighty ; when we know it was done by
Satan, who had the divine permission to take the lives of Job's
children, who for aught that can be objected, had insome way
by acts unknown to their father, forfeited their lives to the just
judgment of an avenging -providence ; oh which account, Satan
had a right to destroy them if they had rejected all opportunities
of amendment and repentance, till forbearance in the Divine
Being was no longer consistent. This, no doubt, is an eternal
rule of the divine government, that when forbearance and a
lenient state of circumstances are without effect to produce piety
and moral excellence, that such lenient circumstances must', of
necessity, be abrogated, or the divine government becomes a
coadjutor to sin. And if abrogated, then severity, without mix-

ANGELS OF THE SCRIPTURES. 329
A'
ture of lenity or mercy, .succeeds ; as it is impossible to be other
wise, without supposing the Divine Government indifferent to
moral evil — which would be blasphemy even to suppose. But
does not God know beforehand, the inefliciency, in thousands of
instances, of lenient circumstances, to produce moral virtue ?
Most assuredly; — yet as intellectual beings are created, and
created free, they must be dealt with as such, or God himself
could not maintain his justice of character, nor his Divine Gov*
eminent, — as any other condition of affairs would destroy the
very idea of Divine Government altogether.
. But there are many who believe that death was originally
designed, and intended to take away ..from the earth its over
increase of human population — wliich, of necessity, would take
place, on the ground of uninterrupted propagation — and there
fore, that death takes place according to the order of nature, the
same as the death of the animal and vegetable kingdoms ; and
was not occasioned by the sin of our first parents, as generally
believed. But this opinion is rejected, when we perceive that
sickness, misery, pain and sorrow, are the paths which lead to
death,— ail of which, are afflictions of the most acute descrip
tions, and never therefore, could have been the original order, in
the Creation of God ; .which opinion is justified by the express
statement of the Creator, who says, "He doth not willingly
afflict, nor grieve the chUdren of men." " Out of the mouth of
the Most High proceedeth not evil and good." Lam. in. 33, 3$.
From which, we conclude, that from his hand as a benevolent and
consistent being, there does not proceed both evil and good, but
-good only ; and that wherever evil is found of a physical char
acter, among the human race, it is to be traced to sin, as the
cause, which is often ascertained and felt, as the natural conse
quence of evfl courses ; while also not unfrequently, evil spirits,
even the very devU himself, is permitted to administer in his own -
way — as in the case of Job, and as he desired to do with Peter,
but was not aUqwed. Death counteracts Ufe, and therefore,
cannot have God for its author, as such a proceedure were con
fusion on the very face of the subject. We know very well
however, that if some way were not originally designed to
remove from the earth's surface, the human race, as its numbers
should become too great for their convenience, as most certainly
would have been the case, that there must have ensued dis
order, confusion, and finally death, even if sin had never have
been committed by one individual of the race. There is no way
to avoid this conclusion, as every located tangible being, must
have not only room to subsist in, but the means to subsist by.
But if the human race had gone on to increase their numbers
according to the original blessing, which was not only to subdue
but also to replenish the earth with human beings, there would
23

330 HISTORY OF THE FALLEN
have transpired but a few ages, when the earth would have been
so over peopled that sufficient food and room could not been found
to accommodate them. But as a preventive to such a state of
things-,— without calling in theaid of the destroyer — the transla
tion of the human race to heaven, in such .numbers as should
opportunely prevent any such catastrophe, would have been
resorted to. The entire translation of body and soul, from earth
to heaven, from a tangible and gross condition, to one of a sub
limated and superior nature, the same as the bodies of Enoch
and Etijah, would have taken place, and that in numbers, and
at periods, as would have best suited the happines of all. This
is as easily conceived of, and as easily believed, as that at the
time of the last resurrection, all such persons as shall then be on
the earth, and shall be righteous who have not died, shaU be
changed in the twinkling of an eye, and caught up into the au
to be forever with the Lord. 1st Cor. xv. 51, 1st Thess. iv. 17.
•Now this will be the translation of body and soul, to all intents
and purposes, the' same — specifically the same, as would have
been the case of all the inhabitants of the earth, as long as God
would have seen fit to have continued the globe in being, had
not sin entered our world and prevented this original order and
intention of the Divine Being.
But some may enquire, — was God therefore, disappointed; be
cause his intention in this respect, was thwarted ? We answer,
by no means ; as , such a thing is impossible : as we do not
beUeve that the Divine Being has arbitrarily intended or fixed
anything as indubitably certain, which is left to the volitions of
free agents ; on which aceount, however contrary we may act
to divine direction, God is not disappointed ; as all that class of
occurrences and consequences which arise out of the acts of free
agents, are not arbitrarily fixed by the divine decree or power;
which were it so, would fix all things in fate, and prevent the
possibility of moral government at aU, and nullify the whcJe prb-
ceedure of the Almighty, in his universe of inteUectual beings.
The occurrence of death, therefore, is no disappointment to God,
though his good intentions are thereby thwarted, in relation to
intellectualfree agents. For who can tell the amount of enjoy
ment the human race have lost by having faUen into sin through
Adam, even in this life, besides the pain, ignominy and horrors of
dying, and the long lapse of putrifaction, silence and inertness of
the body, to take place from the time of our death till our resur
rection at the last day, together with the liability of being damned
in hell, on account of our own offences. All this would have
been prevented, if our moral as weU as temporal representative
had kept his first estate. Who had not rather,, if it were now
possible, be translated to a superior state in the supernatural
world,in the twinkUng of an eye, than to pass through some dole
ful sickness, or mangling accident, down to the grave, and there

ANGELS OF THE SCRIPTURESt 331
to Ue many ages, to be tossed here and there by the diggers of
earth, as is often the case, and perhaps be moulded into bricks,
and other uses to the living ? Who had not rather gain all this
time thus lost to the body, and enjoy it in.a happy existence,
actively employed in the mystic evolutions of the operations of
industrious heaven, than to be cast into darkness so great a lapse
of ages, as may be the case ? All this kind of good, which was
intended in our first creation, has been thwarted by the occur
rence of sin, in the persons of Adam and Eve.
A resurrection from the dead of all the human race, is the very
evidence that God is not the author of death ; for if he is, he
would never thus counteract his own works by a resurrection,
when, translation without the evU, the pain, and -dishonor of
death, would have, in a most glorious manner, produced the
transition from earth to a celestial condition, in correspondence
with a perpetuity of being, the inheritance of every intellectual
creature of the universe, much better than to have passed thither
through the gloomy horrors of a corporeal dissolution. There
never was a more preposterous idea propagated, than that death
is according to the original will of God, and everywhere takes
place, according to the first and primeval order of nature, as it
respected the race of man. Accordingly, from the good and
benevolent nature of the Supreme Being, not an instant of time
would be allowed to pass, ere pain, sickness and death, would
be abolished from the earth, were it consistent, and the original
plan go immediately into effect, that of translation from the earth
to a spiritual condition. But so long as depravity and sin
remain, so long will death reign ; for by sin death, temporal,
entered into the world, and has passed upon all men, because all
men are concluded under sin, on account of the defalcation of
the root and fountain of the race, Adam and Eve. Sin and
depravity, the children of Satan, is the reason why Satan has a
right to kiU the inhabitants of the earth, as these qualifications are ,
the agents and representatives of himself, who have been received
and harbored by us ; on which account we have struck hands
with death, and chosen it for a companion, and entered into fel
lowship with it, and must therefore abide by it, till such time as
God shall destroy in hell this author of death, which is the devil.
But his power is restrained in some degree, on account of the
atonement, which so far benefits every individual of human
kind, as to allow them being, the blessings of animal and intel
lectual life, with an opportunity of obtaining salvation from sin,
and an assurance of heaven; yet death must and will finally
devour its victim, and hold it till the resurrection, which even
the Divine Being cannot consistently prevent till that time. Till
then, Satan will reign in a degree, and be a minister of distress,
in as many cases as are possible ; yet alleviating circumstances ob
tained on the ground of the atonement, in the midst of sufferings

332 HISTORY OF THE FALLEN
are dispensed ; while it appears, that the atonement, as great as
it is, cannot, till the round of certain periods, completely triumph
over this destroyer.
That Satan is the sole cause of misery to the human race,
we further prove from Luke, xiii. 16, as follows : " Ought not
this woman, (said the Saviour,) being a daughter of Abraham,
whom Satan hath bound, lo, these eighteen years, (to) be loosed
from this bond ?" from which he then set her free, so that she
immediately walked erect and strong. On this subject we have
the following from" the pen of Adam Clarke: "The woman's
infirmity, what was its origin ? Sin. Had this never entered
the world, there had been neither pain, distortion or death.
Who was the principal in it ? Satan ; and demons have often
acted in and on the persons- of men and women ; and it is not
impossible that the principle part of unaccountable and inexpli
cable disorders, still come from that source."
In pursuance of this fact, that of Satan's having wickedly
obtained a right to afflict the chfidren of men, in certain degrees,
and under certain Umited conditions; which conditions are
known to the invisible powers of both the good and the bad in
another world ; we have not a doubt but he had requested of our
Lord, at a certain time, the privUege of tormenting Peter, the
disciple of Christ, out of the ordinary way of human troubles,
and in some very awful manner. We found our opinion res
pecting this, on the extraordinary announcement of the Saviour
to that disciple, found Luke, xxii. 31 :• "And the Lord said
Simon, Simon, behold, Satan hath desired to have you, that he
may sift you as wheat." By which we understand, Satan desired
to torment Peter, as he did poor Job, with the view of not only
causing him to apostatize from Christianity, but to torment him
with some dreadful disease in his flesh and mind, or both. Was
it Peter's carnal mind, which had desired to sift him as wheat ?
and yet Peter, it seems, knew nothing about it until Christ in
formed him of it, saying, Simon, Simon, Satan hath desired to
have you ; this must have been the fact, however, if Universal
ists are right on the subject of there being no devil but that of
the human spirit.
Does not this notice of Satan by our Lord, prove beyond ah"
contradiction, the real being of such a spirit ? for in this case
there was no sickness, no derangement of" body or of mind, no
wickedness, reproved in Peter, nor any slanderer or accuser of
that disciple mentioned ; but simply this, that Satan had desired
to sift him by afflictions, as a farmer sifts his wheat in the wind,
with great commotion and violence. Is it possible for desire to
exist independent of being ? We think not ; yet here is a case
of desire independent of any being, except it is allowed that
Satan was that being, who originated that desire. Who ever
heard of thought or desire existing in an abstract condition from

ANGELS OF THE SCRIPTURES. 333
that of being ? If the thing is impossible, it follows, therefore,
that Satan, who desired to have Peter, was possessed of mind,
and mind is being, and being is existence, which identifies the
being called Satan, in that text, as a mental, conscious, thinking
creature ; and is all the evidence by which the identity of any
being whatever can be ascertained, who are of an intellectual
cast. This being, therefore, was the devil, whose ways and
whose thoughts and desires were not hidden from the Omniscient
eye of God, to whom the thoughts of all the spiritual beings of
eternity, are and were always open, as well as in that case ; for
he needed not that any one should inform him respecting the
thoughts of spirits, any more than of the thoughts of man. That
Satan sometimes has power, even over the bodies of good men,
by the means of the wicked, is shown Rev. u. 10 : " Fear "none
of those things which thou shalt suffer ; behold the devil- shall
cast some of you into prison, that ye may be tried." By which
it appears there is not a doubt but they were tried by death, as
martyrs ; for when the Revelator wrote the above text, it was a
time of great and dreadful persecution to the Christians, in all
parts of the Roman empire. By which, and the foregoing, we
are satisfied that Satan, with his evil angels, are the cause of all
the sorrows and death of the human race, primarily, instead of
the Divine Being. AU those cases of judicial punishment by
death, either according to the ecclesiastical law of the Jews, or
by the immediate judgment of God, as in the case of Korah and
his company, the false prophets slain by the hand of Elijah the
Tishbite, in the temple of Baal, and at the brook Kishon ; and
those one hundred in number, who were destroyed by fire from
heaven, at the intercession of Elisha the prophet, with Annanias
and Saphira ; the people who were drowned in the flood, and
the Sodomites, with many other instances of the like character,
mentioned in the Scriptures, are to be ascribed to the agency of
evil spirits, in seducing mankind to sin against God, so that his
providence is withdrawn, and they given over to this destroyer,
the devil, so far at any rate, as relates to the life of the body, to
which our remarks in this chapter are chiefly confined. But to
close this subject, we wiU remark, that though Satan has, by the
sin of our first parents, gained the power of death over our race,
and would at one fell sweep have swept them in their federal
head into heU, yet the atonement purchased back animal life,
with all the ameliorating circumstances of human existence, from
infancy till death, with all that train of things denominated the
providence of God among men ; but not to the exclusion of much
sorrow and of final death, as this was impossible, or it would have
been done.

334 HISTORY OF THE FALLEN
On the subject of Evil Sprits, with Proofs of their being
Supernatural Beings, and of their Acts among Men, still
further than heretofore advanced in this Work ; of Simon
Magus, and the Gnostics, 6rc.
"There was an opinion extant among the Jews, and is yet
extant, that there was a certain fallen angel, who was called
Malak-hamaveth, the angel of death, i. e. he who had the power
of separating the soul from the body, when God decreed that any
one should die. Sammael is a common name for the devil
among the Jews ; and they have a tradition that the angel of
death shall be destroyed by the Messiah, and that at.a certain
time Sammael said to the holy blessed God, "Lord of the world
show me the Messiah 7" The Lord answered, come and see
him. And when Sammael had seen him he was terrified, and
his countenance fell, and he said, most certainly this is the Mes
siah, who shall cast me and all the nations into hell, as it is writ
ten, Isaiah, xxv. 8: The Lord shall swallow up death forever.
This is a remarkable account, and the Apostle shows that it is
true, for the Messiah came to destroy him who had the power of
death, which is the devil." — Clarke. The Apostle Paul speaks
of this being, with others of the like character, in Ephesians, vi.
12, as follows : " Put on the whole armour of God, that ye may
be able to stand against the wiles of the devil. For we wrestle
not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places." That this allusion did
not refer to kings, rulers, or powers, and combinations of men
formed against the gospel, is evident from the Apostle's remarka
ble qualifying words, which are, "we wrestle not against flesh
and blood," of which the human opponents of the religion of
Christ were composed. And who are the rulers of the darkness
of this world ? The answer is according to the text, that Satan
and fhe subordinate demons, the nobles of his empire. " Com
mentators in general," says Dr. Clarke, "on these verses, believe
that by principalities and powers, is meant the different orders of
evil spirits, who are employed under the devil, their great leader
and head, to prevent the spread of the gospel in the world, and
to destroy by sin the souls of mankind ; and that they have their
various stations in the regions of the air, all around the earth."
" These are the spirits," says John Wesley, " who continually
oppose faith, love, and holiness, and labor to infuse unbelief,
pride, idolatry, lusts, malice, covetousness, envy, anger and
hatred, into the minds of men."
That there are many evil spirits, fallen angels, or devils, is
shown from aU parts of the New Testament ; a few of which
we proceed to exhibit, more than already done. James, ii. 19:"

ANGELS OF THE SCRIPTURES. 335
"Thou behevest that there is one God, thou doest well, the
ievils believe and tremble." Now if the Jews called the idols of
the heathen devils, as appears they did — see Deut. xxxii. 17 —
2d Chron. xi. 15 — and Psalms,, cvi. 36, 37 — yet by St. James, in
the above text, we discover that such devils as he there speaks
of, were no idbls, or images of any description, but were in reality
conscious beings, having a capacity of believing^ of understand
ing, and of fearing ; so much so, as that they knew there was
one God, and trembled on that account. But why were the
idols of the heathen caUed devils by the Jews ? Because, as
before shown, the devU was the author of that kind of worship,
whereby he governed and subverted the passions of men the
more effectually, and prostituted them to the basest of .purposes.
Out of this text of St. James, arises one idea which overturns
one branch of Universalism at least, beyond all doubt,, which
even themselves can't help perceiving, blinded as they are with
the sophisms of their belief. This idea is, that there is a state
of suffering among some supernatural beings in another world,
or in eternity, and consequently a hell beyond the grave; for
sufferings there can be nothing short of a hell. If this is not
so, why has St. James said, that the fact of the being of a God,
eauses beings, which he calls devils, to tremble, which is the
sign of horror and distress ; for he says the devils believe there
is one God, and tremble on that account. Now who, or what,
are those beings here called devils ? They cannot have been
the images or idols of the heathen, as they were not able to
believe or disbelieve. They cannot have been the diseases of the
bodies or minds of men, as disease of any and aU descriptions, are
incapable of beheving or disbelieving any thing. They cannot
have been the carnal mind, because this no more than the others,
is capable of believing, or of being conscious of anything abstract
ed from the spirit or soul of man ; as the carnal mind is but a
quality of the nature of a sinful being, but not a being itself; on
which account it could not beUeve or disbelive anything — fear,
hate, or loveanything — and are therefore not the beings of which
St. James speaks, caUed devils, as these could believe, fear and
tremble, because there is a God who was opposed in his very
nature to their characters. They cannot have been men, or
human beings, as human beings are never called devils, in the
sacred writings ; and for another reason, St. James said even to
the unbelieving Jews, that they did well in believing that there
is one God, and therefore, that betief was to them no cause of
terror or of trembling, as it was to the devils, or the fallen angels,
who have reason to tremble at the idea of a God, whom they
have caused to become their enemy, on account of their rebellion
against his government. If this is not true, why do they trem
ble, because there is a God, which to every redeemed being is the
very ctimax of hope ? To this there oan be but one answer, and

336 HISTORY OF THE FALLEN
that is, that they are unhappy, and not in a condition of amity
with the Creator ; and proves, therefore, not only the existence^
of evil spirits, but that a state of misery in eternity, as endured
by those beings called by St. James " the devils," is a truth, which
none but infidels and semi-infidels wiU think of denying. That
those beings called devils, who tremble at the idea of a Godj are
in expectation of a heavier doom in some future time, is shown
from a question put by themselves to the Saviour, on a certain
occasion — see Matth. viii. 28, 29 — where we read the account
of his visit to the country of the Gadarenes, among whom was
found two men possessed with devils ; the history of this is as
foUows : "And when he was come to the other side (of the lake
or bay of Genesereth, a wide place in the river Jordan,) into the
country of the Gadarenes, there met him two possessed with
devils, coming out of (or from amopg) the tombs, exceeding
fierce, so that no man might pass that way. And behold they
cried out saying, what have we to do with thee Jesus, thou Son
of God, art thou come to torment us before the time 7" Here
it appears, that the devils who possessed these men, feared a cer
tain time, in which a heavier doom is to be inflicted upon them;
on which account they seemed to be greatly alarmed on seeing
him whom they knew to be the Son of God, and enquired how
it could be that he should come to torment them before the time.
Mark and Luke relate the same thing, though with various cir
cumstances, hot spoken of by Matthew, which we wUl give, as
the accounts are very curious. Mark, v. 1, 7: "And they (the
Saviour and Ms disciples,) came over to the other side of the sea,
(or lake Genesereth,) into the country of the Gadarenes. And
when he was come out of the slqp, (or large sail boat with oars,)
immediately there met him out of (or from among) the tombs, a
man with an unclean spirit, who had his dwelling among the
tombs ; and no man could bind him, no, not with chains, (so as
to hold him,) because that he had been often bound, (in his more
lucid moments,) with fetters and chains, and the chains had
been plucked asunder by him, and the fetters broken in pieces ;
neither could any man tame him. And always, night and day,
he was in the mountains and tombs, crying and cutting himself
with stones. But when he saw Jesus afar off, he ran and wor
shipped him, and cried with a loud voice, and said, what have
we to do with thee, Jesus, Ahou Son of the most high God? I
adjure thee by God, that thou torment me not." Here the same
idea, that of being tormented at a certain time, is alluded to by
the spirit who then spoke by the lips of the man, and was one of
the number who possessed him, which was to be inflicted by
the Son of God ; this is strange enough, if there are no devils.
The same account is given by St. Luke, viu. 26, 33, inclusive,
as follows: "And they arrived at the country of the Gadarenes,
which is over against GaUlee. And when he went forth to land,

ANGELS OF THE SCRIPTURES. 337
there met him a certain man who had devfls (a) long time, and
ware no clothes, neither abode in any house, but in the tombs.
When he saw Jesus, he cried out, and fell down before him, and
with a loud voice said, What have I to do with thee, Jesus, thou
Son of God most high ? I beseech thee torment me not. For
he had commanded the unclean spirit to come out of the man.
For oftentimes it had caught him, and he was kept bound with
ehains and in fetters ; and he brake the bands, and was driven of
the devil into the wilderness. And Jesus asked him, what is
thy name ? And he said, Legion, because may devils were
entered into him, (or many carnal minds,, according to Univer-
.salists.) And they besought him that he would not command
-them to go out into the deep." Here also, allusion is made to a
power the Son of God had, and to a time when it was to be ex
erted in their further damnation in a state of suffering. " And
there was there ah herd of many swine, feeding on the mountain : .
and they besought him that he would suffer them to enter into
them. And he suffered them. Then went the devils out of
the man, (that is, many carnal minds went out of him,) and
Centered into the swine : and the herd ran violently down a steep
place into the lake, and were choked.". But as St. Matthew re
lates the account, it is seen that those evil spirits enquired of
Christ, whether he had come to torment them before the time.
Now what time is this to which the spirits here referred, and
seemed: so much to dread? St. Peter gives the answer — 2d
Peter, ii. 4 : " For if God spared not the angels that sinned, but
east them down to heU, and delivered them into chains of dark
ness to be reserved unto judgment," it follows, therefore, that
the time, of judgment here alluded to by those spirits, who pos-'
sessed the men among the tombs, and the time here spoken of
by St. Peter, is to take place at the end of time. At which time
it is declared, that the same earth which perished in the wafers
of the flood of Noah, are now kept in store, and reserved to be
burnt up with all the works of men, at the day of judgment, and
-perdition of ungodly men ; which of necessity musi be an entire
^different affair from that of the destruction of the nation and city
of the Jews, unless it can be shown that the Jews, their city,
their government, and their religion, all existed before the flood
of Noah, and were destroyed in the waters of that flood, yet are
reserved to be destroyed again by the Romans, and was so des
troyed, according to the UniversaUsts; St. Peter, with all the
New Testament writers, to the contrary notwithstanding. ' To
us," therefore, the time to which the deyils, in the case of the men
among the tombs, aUuded, when they said to the Saviour, we
adjure thee by the ever-living God, not to torment us before the
time, is the time of the last day, the general and particular judg
ment of every creature of the human race. By this, we also
discover a state of punishment in < another world, which was in

338 HISTORY OF THE FALLEN -
operation even in the Saviour's time, as shown from *he terror
felt by the devfls at the idea of a God, and from their allusion to
a time when they expect the Son of God wiU still more severely
punish them, and to such spirits is a never ending source of dread
and horror, as appears from the above.
But to all the foregoing evidence of the existence of Satan, and
of the being of devils, Universalists turn a deaf ear, and endeavor
to interpret all that is said on the subject of the demoniacs of St.
Luke, and elsewhere in the Bible, of the diseases of the bodies
and the minds of men. They say that all the devils which
were cast out of the people by Jesus Christ, or by his disciples,
were of the same description : carnal mindedness, bodily disease,
cripples made whole, infirmities removed, madness and derange
ments of mind subverted, &c. But if this is sOj and the Scrip
tures on this subject will bear no other interpretation, then are
we presented in the very outset of Christianity, with a mummery,
equal, if not surpassing that of the Indian doctors, or Esquimaux
conjurers ; who, in order to cure diseases, feign to converse
with them, as if they were reasonable beings, and to drive them
away by threats, or by promises, and by their great power and
wisdom ; for it seems that the sickness or madness called devils,.
knowing the power of Christ, said, "if thou cast us out, suffer
us to go away into the swine ; and he said unto them go." Now,
if those evil spirits which had possessed the men of the tombs,
were nothing but diseases natural to the human race, whether
of body or mind, then we find, that in those days diseases could
speak, could pray, could reason, and act in many respects, just
like other thinking beings ; this,, therefore, greatly surpasses the
Esquimaux conjurers ; as we do not learn from travellers that
these northern doctors ever get any replies from diseases, but
merely cause them very modestly and silently to make off with
themselves, except a groan or so uttered in their name by the
operator, as they are departing. If we are to believe with Uni
versaUsts, that in those two cases there was no spiritual super
natural possession, we are compelled to believe a thing much har
der to believe than that of Satanic possession ; which is, that tha
diseases of those men, had become discontented with their habi
tation of human flesh, and chose, being a little romantic, to take
a leap into the lake, in the. bodies of some two thousand swine ;
for we see they besought the Saviour's permission, if cast out, to
enter the swine, and to descend into the sea.
However, it is no more than fair, that we should state that
some learned men of the Universalist school have contended that
those demoniacs of Gadara, were, upon the whole, a couple of
outrageous madmen ; and instead of anything that had been in
those men, and was cast out of them, as the account states, that
•they, of their own accord, took a furious delight in running after
the hogs on the mountains, and finaUy drove them into the sea.

ANGELS OF THE SCRIPTURES. 339
Who but such men as would wish to bring the Scriptures into
disrepute, and cause them to be loathed by every discerning per
son, would hit upon such methods of interpretation as above
noticed; and would give to diseases the ability of speaking
Greek, as that was the language they spoke in, if they spoke at
all, rather than allow the existence of supernatural beings called
fallen angels, evU spirits, and devils, as the Scriptures caU them,
and to admit of their influence in any way among men ; because
such an admission would sap the foundation of the no hell, no
devil, and no future judgment, sects of the day. But after all,
though we were even to admit, that the men of the tombs were
not possessed with devils, as commonly believed, yet we do not
perceive how we should go to work to make out that they were
either sick in body or deranged in mind, except by Satanic influ
ence ; because all disorders, either of body or mind, are debili-.
tating, and soon prostrate the subject, so as to make it impossible
to be capable of violent action, except by paroxisms o£ short
duration. But these men had then very dwelhngs among the
tombs, and in the mountains, instead of a sick chamber, or under
the care of nurses, and went naked in the open air, by night and
by day, in all weathers, and had done so for a long time; and
yet their strength was not exhausted:, their activity not impaired,
as they had become the terror of all the country round. Were
there no other evidence of their having been possessed with
devils, than the bare fact of their dwelling naked in the open
tombs night and day, in aU weathers, for a long time, and yet
continuing strong and powerful, it were enough, and would be
so esteemed, even now, were such a thing to happen. Chains
and fetters of brass and iron, were as nothing in their hands
when bound, as they could pluck them asunder at their plea
sure. Could this have been done by the sick ? was there ever
a case of such perternahrral strength, proceeding purely from a
nervous or mental disease ? If it be said that the case was a pure
madness, insanity, or distraction of mind ; yet distraction of mind
however it may string up the nerves for a short time, cannot
sustain the energy but a little while, when universal prostration
ensues, with death to close the scence. But these men could
run, leap, and shout among the hills, and cut themselves, pouring
out their blood, without signs of weakness, could snap asunder
the strongest fetters, could terrify the whole country with their
uproar, and set at defiance the energy, the strength, and the
prudence, of the neighborhood of their resort ; surely no sick
ness of any description can do this, in any period of the world.
But still more singular is the fact, than even the perternatural
strength of these men of the tombs, that they should know fat
more than all the people of that place, who had the right use of
their minds ; which appears, from their immediate knowledge of
the person of the Son of God, while every body else among the

340 HISTORY OF THE FALLEN
Gadarenes knew nothing of him, as he had never been in that
place before, and was therefore a stranger among them. Yet
these men knew him, even at a great distance, and distinguished
him from all other men, who were with and about him, and ran
with all their might, or with great swiftness, to meet him, and
feU down at his feet, and without any means by which they
could -have come at a knowledge of his name and character,
called him " Jesus, Son of the most high God ;" acknowledging
his true character, of which even his own disciples, at that time,
knew scarcely anything. Surely that was a strange sickness,
derangement, carnal mind, disorder, or whatever it may be
named of this character, by Universalists, or others of the same
school, which could so imbue them with superhuman perception
respecting the Messiah, the Son of God, which all men in their
right minds were so slow to' acknowledge. Was it the madness
of these men which knew the Saviour at so great a distance ?
Was it their disease which caused them to cry out in a loud
voice, Jesus, thou Son of God 7 Was it their insanity and
carnal mindedness, which made them fall down at his feet and
worship him? -Was it their malady which enquired of the
Saviour if he had come to torment them before their time ; and
also adjured him by the living God not to do it ? Who ever heard
of a disease requesting not to be tormented, or not to be sent
away out of the country, or into the deep ? Who ever heard of
a sickness that offered, and actuaUy performed worship ? Who
ever heard of a disease that could tell its own name, as did theirs
when questioned respecting it by the Saviour, and immediately
responded that its name was Legion, because we are many?
But this subject is settled by the Saviour, when he came to
cast out the cause of their strange behaviour, when he said,
" come out of the man thou unclean spirit" commanding one
for ah. By this we find they were not sick, were not afflicted
by any natural disorder, of body or of mind, but by supernatu
ral beings, such as could think, could fear, could pray, and beg
not to be tormented before the time, not to be sent out of the
country, but rather into a herd of swine, which were feeding
nigh ; evincing powers and attributes which belong to no class
of disorders, whether of a physical or mental »haracter, incident
to mortals. That these men were affected, not by any natural
disorder of the body or the mind, is evident also, from what the
people did and said, who had witnessed the whole transaction,
which is as follows: "And they that fed the swine fled, and told
it in the city, and in the country ; and they went out to see what
was done ; and they came to Jesus, and see him that was pos
sessed with the devil, and had the legion, sitting and clothed,
and in his right mind." What, therefore, is the public to think
of such men, as assume to doctrinise on theology, professing to
believe the Bible, and at the same time teach the people that

ANGELS OF THE SCRIPTURES. 341
there are no devils, no Satan, no evfl spirits, or fallen angels ?
As well, and with equal propriety, might they undertake to cause
it to be beheved that there were no such people as the Gadarenes,
no such men as are said to have been possessed by devils at
Gadara, among the tombs ; or that such a person as Jesus Christ
ever existed, and went over the lake Genesereth with his disci
ples in a boat, or ship, on that occasion, as to feign to maintain
that the Scriptures say nothing about a superhuman Satan,
devils, and evfl spirits, merely because they never saw any such
beings. But Universalists have another comment on this subject, still
more ridiculous and anti-scriptural than the idea of those men
having been merely madmen. The heathen nations say they,
surrounding the Jews in ancient times, had by some means im
bibed a multitude of superstitious and religious absurdities;
among which, and as chief, and the deepest rooted, was a belief
in the existence of evil spirits, to whom as to real beings, they
offered religious sacrifices; the dread of whom had gained a
fearful ascendancy over their feelings and manners, so far as even
to induce the shedding the blood, and the offering in sacrifice,
human beings, men, women and children, to these infernal dei
ties, as they esteemed them. From those nations, the Jews in
very early times, imbibed the belief of the existence of devils,
demons, and evil spirits ; which belief was in fuU force in the
time of Jesus Christ ; so much so, that they imagined many per
sons among them to he possessed by one or more such evil spirits.
On which account, when many of the Jews, who heard the
preaching, and saw the miracles of the Saviour, forthwith car
ried from aU quarters, such persons as they supposed to be thus
possessed, to be healed. But suppose all this was not true, as im
agined by Univesalists, did the Saviour sanctiqn that belief, or
supposition ? He did sanction it ; and proves, therefore; that the
belief was not derived from the old heathen superstitions, but
from the Scriptures. But how do we show the Saviour sanc
tioned that belief? We show it by his treatment of the subject ;
for when any one who was supposed to be possessed with a devil,
was brought to him to be cured, he straightway cast it out ; and
in no such case can it be shown that he said to the people, this
is no Satanic possession, as you imagine it to be, because there
is no Satan, there are no such beings as devils, no evfl spirits of
any kind, except yourselves, these, therefore, are not possessed
by any foreign agent. This opinion of yours, about evil beings
of a supernatural character, is but a pagan delusion ; flee from
it, renounce it as false and injurious, and believe that such per
sons are only sick or deranged, or something of that sort, and I
wiU heal them. Did he treat the subject thus ? No, he did not ;
even Universalists will not pretend it ; but did the exact contrary,
and seconded the belief, in casting them out, and treating the

342 HISTORY OF THE FALLEN
matter as a sober and lamentable fact ; which, if it were not so,
was hypocrisy even in him who knew no sin. But Universal
ists imagine that the Saviour thought it best not to contradict
this delusion of the Jews, on account of its strengtfrand inveter
acy, and therefore left them in their error, as it had became a
national one, and even a branch of their religion, too deep rooted
and too strong to be eradicated. But what is the consequence
» to the Saviour^ character, arising out of such a view of the sub
ject ? Why, that he was a sycophant, and dare not oppose this
popular error, concluding it best to connive at it ; and more than
this, took occasion by it to rise into great repute and fame, treating
it as a fact, casting them out, and sending them away, with
charges never to return. For this very reason, his fame spread
all abroad ; whfie the truth was, if we are to believe Universal
ists, he only healed their natural maladies, whUe he aUowed
them to beUeve that he actually cast supernatural devils out of
them. This is a most glorious light to exhibit the Son of God in:
what more can a man wish, who desires to make out that Jesus
Christ was an impostor, than to get this kind of compromising
attached to his character ? And yet, these are the men who
teach in his name, as they say— spreading out their hands, and
lifting up their unblushing faces toward the heavens, as if they
wished men to credit their sincerity, in a belief of Christianity,
and its Author. Why not profess Deism at once, and be honest,
and not slide into a kind of credit, under the mantle and profes
sion of Christianity, because it is, and is Ukely to be a popular
cause, while the world endures?
In Matth. x. 16, is found a remark of the Saviour to his disci
ples, which to us, is no small proof of the existence of evil spirits,
or devils, which is : "Be ye therefore wise as serpents, and
harmless as doves." Now did he mean, that he wished his disci
ples to have no more wisdom than a common snake, or an
Orang-outang? This cannot have been. What then did he
mean, by the word serpents ? He meant, as we believe, the
faUen angels who had become devils, and are said in many parts
of the New Testement,to be exceedingly wise and crafty in ways
of wickedness, so much, that St. Paul, in one place — namely,
Eph. vi. 11 — says, ''Put on the whole armour of God, that ye
may be able to stand against the wiles of the devil." But if he
meant by the word serpents, nothing more than the wicked Jews,
what then did he mean by the word doves 7 For if in this case,
one kind of animal meant the Jews — namely, serpents— -why not
the other, the Gentiles ? — as there were no other people on the
earth but Jew and Gentile. But if the word serpent is under
stood as equivalent to that of devil, or evil spirits, and the word
devil is understood as meaning a disease of some kind, then the
Saviour meant the disciples should understand him to admonish

ANGELS OF THE SCRIPTURES. 343
them to be as wise as a sickness, or bodily infirmities, — a mad
ness, or peradventure an allegory.
We know of no case in the New Testament, where a subject
was brought to the Saviour to be healed of bodily infirmities, but
are distinctly named, so as to leave no doubt on thejreader's mind.
If it was a palsy, or blindness, a deafness, alameness, a fever,
or any other natural disorder which was so named ; or if it was
a supernatural affliction, the same is plainly stated, always
making the proper distinction between such as were brought to
have a devil cast out, or to have a bodily disease removed. To
this fact St. Matthew vni. 16, bears testimony : "and he (Christ)
cast out the spirits with his word, and healed all that were sick ;"
which marks the distinction, as plainly as if intended by inspi
ration originaUy, to aid in the refutation of Universalists.
What sickness is that, which in ancient or in modern times,
has been called a devil— whether mental, or physical? What
lameness, sickness, blindness, deafness, fever, palsy, or madness,
is caUed an evilf spirit? None, that we have as yet, heard of,
But suppose — merely for supposition's sake, that the term devils,
did mean disorders in general, to which the body and soul of man
is subject ; we enquire, therefore, how -is it that they are spoken
of in the masculine gender and singular number, as they always
are in the New Testament ? A disease in no age or country,
can be spoken of thus ; as it is improper to speak of maladies, as
being male or female, in any language. But we find that S*-
tan, and devils are always spoken of in the singular number and
masculine gender ; which to prove, we will give one passage out
of many, as foUows , " And if Satan cast out Satan, he is divided
against himself, how then shah his kingdom stand." Matthew,
xii.26. Satan, or Belzebub, was caUed the prince of the devils by the
Jews ; who said that Christ cast out devils by this prince. Now
if hy the term devils, diseases were sometimes meant, it foUows
that some disease, among the catalogue of human maladies,
stands as prince over the rest ; and was in those times known by
the name Belzebub, and had a kingdom over which he ruled,
and by which the Jews said the Saviour cast out other diseases,
or devUs, But what disease was it which had such a pre-emi
nence I Perhaps some no devfl-beUever can teU us ; so -that due
honors may be paid by the other diseases of mortal flesh, to so
great a potentate.
The following is another remarkable proof of the existence of
devils \ " And there was^ in the Synagogue (at Capernauim) a
man with an unclean spirit, and he cried out, (the spirit cried
out with the. man's voice) saying, let us alone, what have we to
do with thee, thou Jesus of Nazareth : art thou come to destroy
us ? I know thee who thou art,— Tthe holy one of God." What
did this spirit mean by saying, "I know thee who thou art?"

844 • HISTORY OF THE FALLEN
Did he not mean that he had known him before he came into the
world, at the time when the sinning angels were cast down to
hell, or thitherward ? — as that same spirit was one of them who
kept not his first estate in heaven. It cannot be supposed that
the poor wretched man had some time before that, been acquain
ted with the Saviour, and now claimed that acquaintance. This
is impossible, from the condition he was in, on account of the
possession the devfl had of him; and besides that, it was not
the man's mind which dictated that asservation, and claimed
that knowledge of the being of Christ, because the man could
not know that he was the holy one of God. It appears also from
another view of the subject, that it was not the man's mind
which dictated the words which his mouth was made to utter,
on that occasion, from the fact of his saying—" what have we to
do with thee? Art thou come to destroy us 7" &c. which are
both in the plural number, and cannot therefore, apply to the
man, as he was but one single individual, and occupied only
the singular number. " But Jesus rebuked him, (the unclean
spirit) saying, hold thy peace and come out of him (the man.)
And when the unclean spirit had torn him, (the man) and cried
with a loud voice, he came out of him." We wish here to
request the reader, to observe critically two words in the last line
of the above quotations, namely, he and him, as here are two
distinct beings alluded to by those two words. The evil spirit-is
distinguished by the word he, and the man by the word him,
who were separated by the authority of Christ. Does not this
prove that Satanic possession was a truth, and that Christ and
the Jews both bear testimony to the fact? Yet Universalists
ridicule and deny this truth, for no other reason, than because
they will; having entered the list they feel interested to defend
it, whatever the consequence may be.
But what followed on the healing of this man? Why, they
j[who beheld it) were all amazed, inasmuch that they questioned
among themselves, saying, What thing is this ? What new doc
trine is this? For with authority commandeth he even the
unclean spirits, and they do obey him. And immediately his
fame spread abroad through all that region round about Galilee."
Now here it is plain, that on the very account of the Saviour's
power to cast out and separate devils from the persons they had
possession of, that his fame was greatly enhanced ; butif there
was no truth in the thing itself, then was the Saviour any thing
except that which he pretended to be.
But he had scarcely gone out of the "Synagogue from casting
out the devil from that man, when he went into the house of one
Simon, whose wife's mother lay sick of a fever — but not of a
devil, as the sickness is called a fever. "And he (Jesus) came
and took her by the hand, and lifted her up, and immediately the
fever (not the devil) left her." "And at even, when the sun

ANGELS OF THE SCRIPTURES. S45
did set, they brought unto him (in the cool of the evening,) all
that were diseased, (or were sick) and them that were possessed
with devils, and all the city was gathered together at the door.
And he healed many that were sick with divers diseases, and cast
out many devils." But stranger than all the rest, on the suppo
sition that there is no devil, he. suffered not the devils to speak.
Now, was it diseases which he suffered not to speak, and was it
the diseases which are here said to have known him, and to
have been acquainted with his true character? Impossible,
impossible, utterly impossible. In St. Mark iii. 11, 12, it is said
" And the unclean spirits, when they saw him, fell down before
him, and cried out saying, thou art the Son of God. And he
straightway charged them that they should not make him known.
Certainly these were beings of a spiritual character1, as it. is said
of them in this place that they could see, could fall down at the
feet of the Saviour, and could cry out, saying, this is the Son of
God, &c. If all this was nothing but diseases, the bad passions
of the mind, and the like, it is exceedingly strange that they
should know the Messiah much more readily than did the peo
ple themselves. This was truly very wonderful ; was it not ? '
There is in the 9th chapter of St. Mark, an account which al,
so establishes the doctrine of v Satanic possession, as well also
as of Satanic existence. It appears from that account that while
the Saviour, with three of his disciples, were gone to the mount
where he was transfigured, that there came a certain man to the
company of the residue of the disciples, with a young lad, his
son, which he said had a dumb spirit. This the disciples es
sayed to cast out, but could not. -On which account, there had
gathered a multitude about them, &c. At the very time the
Saviour returned, while the people were in earnest conversation
with the disciples, and inquired of them what it was they were
conversing about so earnestly. When one among the multi
tude, who it appears had good reasons to be more interested than
any of the rest, "Answered and said, Master, I have Brought un
to thee my son, which hath a dumb spirit ; and wheresoever he
taketh him, he teareth him ; and he foameth at the mouth, and
gnasheth with his teeth, and pineth away ; and I spoke to thy
disciples that they should cast him out, and they could not."
The Saviour now said, Bring him to me, and they brought the
child to Jesus. " Straightway the spirit tore him, and he fell on
the ground and wallowed, foaming. And he (the Saviour) ask
ed his (the lad's) father, how long is it ago since this came unto
him? And he said of a child ; and oftimes it hath cast him into
the fire, and into the water, to destroy him ; but if thou canst do
anything, have compassion on us, and help us." Now was the
time for the Saviour to have informed this man and the multi
tude, that the lad was not possessed of an evil spirit, if it were
not so, and to have shown them that his dumbness proceeded
•¦•24 .

346 HlrfTORY OF THE FALLEN
entirely from some organic imperfection in his head, and was
by no means a supernatural affection, as they seemed to ima
gine ; but this he did not do. During his conversation, name
ly, with the child's father, the people came running from all
quarters, to see what was doing, and found as they came a lad
lying on the ground, in great agony, distorted with the most re
volting convulsions, foaming at the month, and gnashing his
teeth, but in perfect silence, as no sound escaped his lips, because
he was dumb. But his father, whose eyes had not wandered
from the face of his child, the object of his yearning heart, ex
cept in now and then a glance of his eye to the Saviour's coun
tenance, to see if he was about to do anything for his poor son ;
but so great was the strength ofhis sympathy, that he could not
contain himself any longer, but cried out suddenly with a loud
voice, " Lord 1 believe (thou canst help him) help thou mine un
belief." Now when Jesus saw that the people came running together,
he rebuked the foul spirit, saying unto him, thou dumb and
and deaf spirit, I charge thee to come out of him, and to enter
no more into him. And the spirit cried, and rent him sore,
and came out of him ; and he (the lad) was as one dead, inso
much that many said he is dead ; but Jesus took him by the
hand, and lifted him up, and he arose." (See the plate, which
shows the Saviour, the multitude, and the child lying as dead,
with the evil spirit in the form of a human being, just passing
away with terror, and the father looking on, as the Saviour has
hold of the boy's hands.
What a pity a Balfour, a Ballou, or some sharp-sighted Uni
versalist preacher, had not been on the spot, to have told the
Son of God just how it was ; and that he might depend upon it
there was no evil spirit that troubled the child, as that he could
not see any ; and no doubt it is a natural deafness and dumb
ness, which always accompany each other ; and perhaps to cut
the string of his tongue, and pour a drop or two of rattlesnake's
grease in his ear, might be of essential service to the child, as he
had known this kind of treatment to be very successful indeed.
Had this been the case, it is quite likely he would have received
a rebuke, such as St. Paul bestowed on the ears of one Elymas,
a soreerer, saying, " O thou, full of all subtilty and aU mischief,
the child of the devil, thou enemy of all righteousness, wilt
thou not cease to pervert the right ways of the Lord 7* Acts,
xiii. 10.
On this subject, the curing of this lad, we give the remarks
of Adam Clarke, who says, « Considerable emphasis should be
laid on the words, 'thou didst resist the command of my disci
ples, now /command thee to come out.' If this had been only a
natural disease, for instance the epilepsy, as some have argued,

ANGELS OF THE SCRIPTURES. 349
could our Lord have addressed it with any propriety, as he has
done here, in saying, ' thou dumb and deaf spirit come out of
him, and enter no more into him.'
Is the doctrine of demoniacal influence false ? If so, then Je
sus took the most direct method to perpetuate the belief of that
falsity, by accommodating himself so completely to the deceived
vulgar. But this was impossible ; therefore the doctrine of de
moniacal influence-is a true doctrine, otherwise Christ would ne
ver have given it the least countenance or support, as he every
where has done."
There is one thing remarkable in the above account, which
is, that when the Saviour commanded the spirit to come out of
the lad, that it cried out with a voice of its own, the lad being
dumb, and unable to utter a sound, from exhaustion and loss of
strength; by which we discover, the spirit itself cried out with
its own voice, by the means of the lips of the child ; this the text
justifies beyond all doubt, by which is identified the presence of-
one of those fallen angels, now called devils.
We come now to relate a no less remarkable account of the
same description, found in Acts xix., and was followed with
consequences, the most advantageous to Christianity, but no
thanks to the evil spirit therefore. While St. Paul was at
Ephesus — -a city in Asia Minor, on the eastern side of the
Mediterranean — great success attended his preaching there
among the pagans, on account of a miracle done by him, in the
name of Jesus Christ ; so that if even a garment, or a handker
chief, which had been about the person of St. Paul, was carried,
and placed upon the body of any one who was sick, or were pos
sessed, with evil spirits, they were immediately cured of their
diseases, and the evil spirit went out of them On which account,
certain vagabond Jews took upon them to call over them which
had evil spirits, the name of the Lord Jesus, saying, We adjure
you by Jesus, whom Paul preacheth. And there were seven
sons of one Sceva, a Jew, and chief of the priests, which did so,
and the evil spirit answered and said, Jesus /know, and Paul I
know, but who are ye ? And he in whom the evil spirit was,
leaped on them and overcome them, and prevailed against them,
so that they fled out of that house, naked and wounded. And
this was known to all the Jews, and Greeks, dwelling at Ephe
sus, and fear fell on them all, and the name of the Lord Jesus
was magnified. And many that believed, came and confessed,
and shewed their deeds; manypf them also which used cu
rious arts, brought their books together and burned them be
fore all men, and they counted the price of them, and found
it fifty thousand pieces of sUver," — amounting to seventeen
hundred and sixty-five dollars ; the pieces being the .Greek ses-

350 HISTORY QF THE FALLEN
tertius, worth something over three and a half cents of the Ame
rican currency.
Now here was a great reformation from Paganism to Chris
tianity, occasioned by a mad man, who took it into his head to
jump on the backs of a lot of Jews, who happened to come in
his way, and drove them forth in true pugilistical style — if we
are to believe what Universalists tell us about these things. (See
the Plate.)'
A reformation got up on such grounds — if there was nothing:
supernatural in the performance of this demoniac — we should
imagine, would been of short duration, as it would have soon
appeared to be.no fact, above a common occurrence, or a mere
scuffle, and besides this, the spirit of the Lord is also suppo
sed, as taking the advantage of the circumstance, by which
Paul and the then ministers of , Christianity, were greatly en
couraged to go on, and to preach with great boldness, all bot
tomed on this freak of a mad man, and his caper with the se- .
ven sons of Sceva, a Jew. But as this reformation continued
and prevailed, and, was owned of the Most High, we conclude
the spirit, which was in the man, was a devil, or he never could
have overcome seven to one, and that the circumstance caused
great fear and concern on religious subjects, which occasioned
multitudes to- resort to the Apostle's preaching, to know what
they should do to be saved, and were converted to the Christian
faith. Respecting this demoniac, we giye the remarks of Adam
Clarke, as follows!: "Certain of the vagabond Jews, who went
about practising exorcism, finding that Paul cast out demons
through the name of Jesus, thought . by using the same name, .
that they might produce the same effects, and if they could, they
knew it would be to them an ample source of revenue — for de
moniacs abounded in the land. s
Josephus, while speaking of the wisdom of Solomon, -says,"
that he had the skill by which demons were expelled, and that
he left behind him the manner of using exorcisms, by which
they were cast out, and that those arts were known to his coun
trymen, the Jews, down to his own time, eighty years after the
time of Christ," and gives the following relation. " I have seen
(says Josephus) a certain man of my own country, a Jew, whose'
name was Eleazar. releasing people that were demoniacs, in the
presence of Vespasian, the emperor, and of his sons, his captains,
and the whole multitude of his' soldiers. The manner of the;
cure was this : He put a ring that had a root of one of those -
sorts, mentioned by Solomon, to the nostrils of the demoniac^*
when he drew out the demon through the nose, and when the
man fell down, he immediately adjured the spirit to returti into
the person no more — making all the while mention of Solomon,

ANGELS OF THE SCRIPTURES. 353
and reciting the incantation which Solomon had composed."
— Josephus' Book of Antiquities of the Jews, vol. S, chap. 2,
section 5.
Dr. Clarke says — in his. Comment on 1st Kings xi. — respec
ting the reputed wisdom of Solomon, that the writings of the
East, among the Persians, Chinese, and Hindoos, which are
famous for their wisdom, have derived their celebrity — if we
may believe their own best writers— in a great measure from
Solomon. Encomiums of his wisdom, are everywhere to be met
with in the Asiastic writers, and his name is famous in every
part of the East.
Most of the Oriental historians, poets, and philosophers, men
tion Solomon ben Daud, or Solomon the son of David : who .
say, that during his reign, God, not only subjected to his reign,
men, but good and evil spirits. Solomon's seal, and Solomon's
ring, are highly celebrated by them, and to which, they attri
bute a great variety of magical effects. The best and oldest wri
ters of this description, speak of him in terms of the profoundest
respect, as being the wisest man in all branches of human attain
ments, on the earth.
That the Medes and Persians should have had a knowledge
of the true God, is not surprising, when it is recollected that
the whole nation of the Jews was carried into that country, and
that with them went the Scriptures of the Old Testament, as
much of it as was written at that time, which comprehended all
the books from Genesis to the book of Ezgkiel, inclusive. That
the Persians did not teach the Jews a knowledge of the true
God, as some have supposed, is shown from the sayings of the
kings of Babylon, who in various conversations with Daniel, the
Prophet, and in certain decrees of those kings, who say that the
God of heaven was Daniel's God, who was the God of the Jews,
and gave directions by decrees, that all the nations -ef the Medo-
Pefsian empire, should fear and tremble before the God of Daniely
as that he was able to do his will in the armies of heaven, and
among, the inhabitants of the. earth.
Daniel and his fellows, not only taught the existence and at
tributes of the true God, there at Babylon, but also the doctrine
of the existence of the Son of God, as follows : " I saw in the
night, visions, and behold one like the Son of Man, came with
the clouds of heaven, (his holy angels,) and came to the an
cient of days, and they brought him near before him. And
there was given him dominion, and glory, and a kingdom, that
all nations should serve him." Daniel vii. 13, 14. Also Daniel
iii. 24, 25.—" Then Nebuchadnezzer the king was astonished/
and rose up in haste, and spake, and said unto his counsellors,
Did not we cast three men bound into the midst of the fire ?
They answered and said, True, O king. He answered, fin re-

354 HISTORY OF THE FALLEN
ply) Lo, I see four men walking in the midst of the fire, and
they have no hurt ; and the form of the fourth is like the Son
of God." Again, chap, ix., the angel Gabriel spoke to Daniel,
and told him plainly when the Messiah, Jesus Christ, should
come into the world — see verses 24, 25, 26, 27,— and that it
would.be seventy weeks till that time, which was four hundred
and ninety years.
It cannot therefore, with any show of probability, be supposed
that the Jews learned these things of the Persian Magi, as it is
clear that Daniel, his fellows, and the Jewish Scriptures taught
them to the Persians ; from whom there is not a doubt but Zo
roaster received his opinions, so far as are found to agree with
the Scriptures of both the Old and the New Testaments, and as
now taught by the orthodox sects. Hence the opinion — which
obtained among the Persian Magi — of a Mediatorial God, who
was finally to overcome Ahriman, the evU being, or Satan, was
derived. From the same source, the Jews, and their Scriptures, the Per
sians, Zoroaster, and all, learned all the pecuhar doctrines as now
taught by the orthodox sects, notwithstanding the taunt of the
Universalists to the contrary, namely, that the orthodox learned
them of the Persians.
The notice these early eastern writers give us of Solomon, the
son of David, who built the famous temple at Jerusalem, answers
and refutes a certain statement made in a pamphlet by the Athe
ist Club, a few years since, in the city of New-York ; who in
the plenitude of vast information, and insolence unbounded, de
fied the whole Christian world to show that the Jewish people
had any existence, on the page of history, farther back from the
time of Christ than five hundred years : which, if it were true,
would sweep out of existence the history of the creation, the fall
of man, the flood, the account of Abraham, the giving the law
by Moses, and all the acts of the Israelitish people, down to the
time of their release from a state of captivity among the Chalde
ans, at Babylon, and prove the entire ruin of the whole Old Tes
tament veracity.
But the statement is false, and was made in ignorance, as well
asinmaUce; for Solomon lived a thousand years before the
Christian era, which is shown from Josephus, as well as from
the Bible chronology ; the writings of the Egyptians, as quoted
by Josephus, in his refutation of certain slanders these writers
propagated about the Jews or Israelites, while in Egypt in servi
tude ; and also by the traditions of the Arabs to this day, claim
ing to be the descendants of Abraham, by way of his son, Ish
mael ; as also by the above noticed eastern historians, in the

ANGELS OF THE SCRIPTURES.

355

Chinese language, written six or eight hundred, years before the
Christian era.
But to return to the subject. " Exorcisms, or the adjuration
of evil spirits were frequent," says Dr. Clarke, " in the primitive
church ; the name of Jesus was that alone which was used.
The primitive fathers speak strong and decisive concerning the
power of this name, and how demons were expelled by it, iiot
only from individuals, but from the temples of the heathen, which
were turned into Christian churches in the Roman empire, the
very places where from old,"they, the devils, had been worship
ped and sacrificed unto.
Ephesus, at the time Christianity was planted there by St. Paul,
abounded with characters^professing necromancy ; even Adrian
the Emperor of Rome, was exceedingly addicted to the use of
necromantic arts, and practised divination and magic, according
to Dio, a historian of the first century, such practises prevailed
in all the nations of the earth," as was a result of the devil wor
ship of those ages.
" The books which they burnt at Ephesus, were of that kind
which instructed the people in the use of amulets, stones on
which were cut the strange characters, whose influence, they
believed, was exerted over the various orders of evil spirits.
Among these, the Ephesian characters ranked very high, as be
ing exceedingly powerful in this way, both in expelling devils
and evoking their aid when desired. On this subject, Suidas, '
who flourished in the tenth century, says the ancients used cer
tain bbscure incantations, and gives the following as a proof :
When Milesius and Ephisus wrestled at the Olympic games,
Milesius could not prevail, though vastly stronger than his fel
low : but whue he continued to struggle with his weaker oppo
nent, it was discovered that the small man had bound on the
bottom of his -feet the famous Ephesian letters, or characters,
which were taken away, when Milesius threw the other thirty
times. Heschius, who flourished in the third century, speaks also
of the same thing, but is more particular and curious. He says
the Ephesian letters^vere formerly six in number ; but that
certain deceivers, who did not understand their use added others ;
but the true letters were these : Askion, Kataskion, Lix,
Tetrax, Damnameneus, and Aision. The meaning of
which, says Dr. Clarke, in English, is as follows : Askion,, or
darkness ; Kataskion, or light ; Lix, or the earth ; Tetrax,
the year ; Damnameneus, the sun ; and Aision, or truth ; all •
of which are sacred and important things.
These words, no doubt, served as the key to different spells
and- incantations, and were used in order to the attainment of a
great variety of ends. The Abraxas of the Bassillidans, a sect

356 history of the fallen
of Egyptian Gnostics, of the second century, were formed on
the basis of the Ephesian letters."— Clarke. We here give a
fac simile specimen of some of the figures and characters, cut in
the amulets and charmed stones of those ages of Gnosticism,
which were worn about their persons, ready for use when they
wished to operate supernaturally, and were thus used by the
Gnostics, a set of spurious Christians, whose extravagant opinions
spread over all the east at a very early period, vestiges of which
are yet remaining, and are often found beneath the soil, in many
parts of Asia and Africa. (See the Plate.)
Simon Magus, is, by many writers, considered as the father
of all the Gnostic heresies. He had been a wizard by profes
sion ; and so persuaded were the people of Samaria that he was
some extraordinary person, that they affirmed him to be the great
power of God. Acts, viii. 9, 10. But being converted by Phil
lip's preaching, he believed and wits baptized ; but relapsing soon
after into his old ways, we see him offering money to Peter and
John, to be endued like them with the power of Working mira
cles. The terrible rebuke this impious proposal met with, brought
him for a season, to a penitent frame of mind : here, however, the
Apostolic narrative leaves him, and to complete his history we
must refer to other sources of information.
We learn from Origen, of the second century, one of the
fathers of Ecclesiastical history, that Simon Magus was at Rome
; during the persecutions under Nero, and taught his followers
¦that they might conform to the rites of paganism without sin ;
and that, by this latitndinarian doctrine he saved them from
martyrdom. This wretched man went so far as to announce
himself to be the Saviour of the world. Nor was this enough :
he united in his own nature all the persons of the Trinity ; in
Samaria, his native country, he was the Father, in Judea, the
Son, amongst the Gentiles, the Holy Ghost. All the enormities
of this odious magician need not be related ; one, however, is too
singular to be omitted : he carried about with him a lady named
Helena, and announced her as the identical person whose fatal
beauty had occasioned the Trojan war, (atiipusand years before.)
She had passed, by a hundred transmigrations, into her present
form ; she was the first conception, he said, of his own eternal
mind; by her he had begotten angels and archangels, and by
these had the world been created. This heresy was not much
ahead of that of the Shakers of the present day, who believe that
Ann Lee, the wife of a blacksmith in England, and the mother
of many children, was the bride of the Lamb, or the Lamb's
wife ; and that she was the womari pf the Revelations, who was
clothed with the sun, and had the moon under her feet, and upon
her head a crown of twelve stars ; and that by her, not only the
door of complete and finished salvation was opened to this world,
but the world to come ; and that she suffered in like manner for

angel's of the scriptures. 35?
sin, and that without her Christ himself is imperfect.— Brow'n's
History of the Shdkers, pages 114, 115, 286. And that her
pretensions reached even beyond this life, according to the same
authorj in the same Work ":. he says of her, that at a certain time
during the Revolution, when Ann Lbs was imprisoned in the
city of Albany, with other Shakers, on a suspicion of toryism,
bf which they were not guilty, that she declared that many de
parted human spirits had come to her, and had confessed their
sins, and accordingly were absolved, and immediately entered
into rest.
The disciples of this imposter, Simon _ Magus, represented; A wa
Under the form of Jupiter, and his female associate under that of
Minerva; and these representations were probably the, first ~of
those Gnostic amulets^ vvhieh afterwards became so numerous.
The annexed engraving (marked No. l).is from a gem in the.col-
lection of Dr. Walsh, which he thinks was fabricated by the im-„
mediate followers of Simon Magus. The stone is a chalcedony,
and the sculpture rude. Jupiter is represented in armor, an im
age of victory oh his hand, and the eagle and the thunderbolt at
his feet. On the reverse is an inscription, which has notbeen
explained. The-singular arrangement of" the letters.is supposed
to be expressive of the coil of a serpent, a favorite Gnostic emblem,
foUnd in various forms and combinations upon most of their ta-
lismonjc remains. The figure marked No. 2, is another of those
Gnostic gems. " The female figure, with a finger placed on the
lip, is a token of silence, in imitation of the Samian priests, who
prescribed taciturnity to their followers. The other figure with
the head of a dog, is the Egyptian Anubis ; the characters are
hot as yet interpreted. . - -
. No. 3, is also a Gnostic amulet, which shows the archangel
Michael, having a body like a man, but a head and wings like a
hawk.' The opposite Characters signify the "might of Mi
chael,'" so monstrous and foolish were the notions of this spurious
sect of Christians ; who blended parts of Judaism, Paganism, and
Christianity together, besides much -in ven tion of their own, more
monstrous than all the errors of the whole pagan .world put
together, to make out their entire system of wickedness \ we say
wickedness, because they taught the gratification of all the pas-
siorts in the fullest extent, to be the only way to recommend them
to God. No. 4 is a gem of great beauty, which is in the possession of
Lord Strangford, and was ah emblem of a sect of GnosticsJ who
worshipped the serpent, and are called the Ophites of Egypt.
This sect believed that Christ was disguised in that reptile, and
accordingly, as related by Augustine, 'found a place where one
of the largest size inhabited a cave.- Around this they contrived
to build a wall, leaving space at ihe mouth of its den for it to
Move about in, and over the cave they erected an altar for wOr-
25

358 history of the fallen
ship. The animal they succeeded to tame, by enticing it from
its retreat with such food as pleased its appetite. This done,
they would place the elements of the eucharist, so that the tongue
pf the serpent might be extended to them, after which they
partook of them as from the hand of the Redeemer. On this
gem is shown a serpent, with the head of a lion encompassed
with rays, and is supposed to signify Christ, the lion of the tribe
of Judah. The right line traversed by three curved ones, on
the other face of this gem, remains unexplained. The upper
inscription is the mystic term ABRAXAS, or God. The lower
characters have been generally taken as a Greek corruption of
the awful tetragrammaton of the Jews, or Jehovah of the
Gnostics ; one of their most remarkable tenets was that malevo
lent spirits ruled the world, presided over all nature, and caused
all the diseases and sufferings of the human race. But by
knowledge, which is the meaning of the word Gnostic, they
believed these spirits could be controlled, their power suspended*
and even made subservient to the use and benefit of man. Of
this science they boasted of being masters ; which consisted
chiefly in the efficacy of numbers, and certain mysterious hiero
glyphics, and emblematic characters, adopted chiefly from the
Egyptians. Hence they made systems of what they called
monads, tryads, and decads ; and formed figures of the dog
Anubis, the ssrpent Serapis, and other idols, combined in a
thousand varieties, with the forms of serpents and other animals
of mythological renown. These compositions of mystic num
bers and figures, they sculptured on gems and stones of different
kinds, and maintained that whoever bore one of them upon his
person, was secured by it from the particular evil it was construc
ted to guard against.
Amulets against diseases were formed of materials having an
imaginary connection with the distemper ; as read against all
morbid affections of an inflamatory character ; chrystal, glass, or
some pale colored stone, against those that were watery or drop
sical ; and so of all others.
No. 5 is a gem with a charm engraved upon it, to guard
against the ague, constructed by an eminent follower of Bassil-
hdes, the Egyptian leader of the Gnostics. On one side is a
human figure, with a head of a cock, the legs are serpents, and
between them is the mystic word IAw. On the opposite are the
elements of an Abracadabra, showing the process of the deity
through the corporeal world, formed in this manner :
AEHIOY E H I O Y
H I O Y
I O Y
O Y
Y

ANGELS OF THE SCRIPTURES. 359
But lastly, in pursuit of evidence of the being of evil spirits,
we bring the case of the PhiUippian girl, which is'recorded in
the book of Acts, chap. xvi. who was possessed of a devil. This
account, ware it the only one in the whole Bible, would prove
beyond all decent contradiction, that the belief is according to
the truth. The account is as follows : The Apostles Paul and
Silas, being in the city of Phillippi, in Macedonia, went out on
a certain Sabbath day, by the side of a river, where was a place
to which the Jews in. that city resorted to pray, and to worship.
But as they went, a certain young woman, who had for several
days before followed PruI and Silas, as they went about teaching
the new doctrine of Christianity, crying with a loud voice, " these
are' the servants ef the most high Godr which shew unto us
the way of salvation ;" so she continued to do on this day also.
But Paul being grieved with her crying this thing continually, as
he did not wish the testimony of one who was possessed with a
devil to aid the cause of truth, which he was preaching, he
turned to her " and said to the spirit, I command thee, in the
name of Jesus Christ, to come eut of her ; and he came out of
her the same hoiir." This girl, it appears, was possessed with a
spirit of divination, by Which means the persons with whom she
lived got much money, as by the spirit She could tell fortunes,
arid discover things that were lost. But by a mere word spoken by
the Apostle, not to the girl, but to the spirit, by which she could
divine,' this power or gift at once forsook her, so that her masters
perceived that the hope of their gain was gone. On which
account a'mob was soen collected, and both Paul and Silas cast
into prison. But the same night which followed the day in
which those things took place, the whole city was shaken by an
earthquake. The prison in which they were put trembled to its
foundations; when the, fetters and chains of all the prisoners
were broken loose, a thing which a common earthquake could
not have done, with6ut breaking the limbs- of the prisoners and
causiqg their immediate death.
Now respecting this young woman, it is not said that she was
sick or in any way afflicted with disease, or that she was mad, or
distrated, or in any way outrageous : but that she simply an
swered questions as they were put to her, by'those who wished to
profit by what she could tell them. Yet the Apostle, by the power
which he had of discerning spirits, saw that a devil had posses
sion of her, and that this same devil knew the character and
business of Paul and Silas, and from whence they derived it.
This spirit knew those men, as all the devils knew the Messiah
before he came into the world, to be the dreadful Son of God,
the Messiah, by whose power they had been driven down from
heaven ; and by whose power a'hell of fire and brimstone had
been created for them, into which they knew they were finally
and permanently to be cast at' the day of judgment. And for

360 HISTORY OF THE FALLEN
this same reason, the devils, spoken of in Matth. vihV29, who
were cast out of the men who had their dwelling among, the
tombs, adjured the Saviour, by the living God, not to torment
them before the time of that judgment.. Arid when this spirit
which had possession of the girl, heard Paul and Silas preaching
in the name of the Son of God, knew them to be hjs ministers,
and immediately incited this poor ignorant young woman to cry
out, " these are the servants of the most high God," or of Jesus
Christ, which is the same ; and proves that Christ was God, for
Paul and Silas were the servants of Christ.
But possibly, it may be said by some who do not believe in the
being of devils, otherwise than shown in the human heart, that
as the girl had for several days heard the Apostles preach,'she
might take it into her head to hallo after- them in this manner,
saying, these are the servants of the most high God, &c. and
therefore there was nothing supernatural about it. If this should
be said, it is replied, that it appears, the girl, however, was cor
rect, and evinced by far a greater knowledge of the" Messiah's
kingdom than the disciples themselves, who had been with him
several years before his death ; and' especially Thomas, who did
not find out that he was his Lord and his God till after , his
resurrection, and even then with considerable difficulty. This
is more than should be expected of the poor heathen girl, who
did not know there was a most high God, having been, taught, if
taught at all, to believe in the existence of many gods, as images,
the sun, moon, and stars, &c. That she was possessed^ therefore,
by a power superior to herself, is clear ; and knew more than
even the wisest citizens of Phillippi,.which is the proof of Satanic
influence, But some may wish to know why St. Paul was displeased ,
with the testimony'which the girl gave, as it went to establish
the truth of his preaching ? This question is answered by Adam
Clarke, and appears to be sufficient, who says : " Mark, f he deep
design and artifice of this evil spirit. 1st. He well knew that
the Jewish law abhored all magic, incantations, and dealings
with familiar spirits ; he therefore hears testimony to what was
in itself true, that by it he might destroy their credit, and ruin
their usefulness ; as the Jews would at once be led to believe
that the Apostles were in compact with demons,- and that the ,
miracle which had been wrought on the girl, was done by the.
aid of wicked spirits, and that the whole was the effect of magic,;
This conclusion of course, would have hardened their hearts
against their preaching. 2d. The Gentiles finding that their/'
own demon bore testimony to the Apostles, would most naturally
consider that the whole was one system, and that tiiey had noth-' .
ing to learn, nothing to correct, and thus their preaching would
have proved useless in that part of the country. . In this predica
ment, nothing could have saved the credit of the Apostles." bu

ANGELS OF THE SCRIPTURES. 361
neir dispossessing this woman of her familiar spirit, and that, in
the most ' incontestible manner- Every circumstance of this
case . proves it to have been a real demoniac possession. St.
Luke, in recording the account— as it was him who wrote the
book of Acts — speaks both of the spirit and ofjhe damsel as
distinct beings. The damsel had a spirit of divination. Paul
turned to the spirit, not to the girl solely, but to the spirit, and
said, I command thee to come out of her, and he came out the
same hour. Had not St. Luke considered this a real case of
Satanic possession, he has-made us© of the most improper lan
guage that could be thought of ; language and forms of speech
calculated to deceive all his readers, and cause them to believe
a lie.. But this is impossible, as the holy Apostle could not do
so ;" because he was a good man ; it was impossible, beeause he
was a wise man ; it was impossible, because he was an inspired
man, and could not be imposed upon, by either the cunning of
men or devils,"
We know not that it is needful to pursue this subject farther,
as we have proved the fact "of Satanic existence from the Scrip
tures ; and by so doing, have overturned the whole baseless
"fabric of Universalism, in showing that there is a being known
to God as Satan, and evil spirits known as devils, or fallen
angels. And in showing this, we show that in the spiritual
world there are sinners, for the Scriptures say the devil sinneth
from the beginning ; and showing there are sinners in that state-,
we show, even on the Universalist's own admissions, that there
is, at least a mental hell, as sinners are miserable wherever they
are; and therefore proves a local hell, as all spirits are local,
•xcept God^and are always ; somewhere, and that somewhere is
their location, and the place of their hell, even though it is noth
ing more than mental. In proving the existence of Satan, we
corroborate the belief that Satan was that being who is called
the serpent by the Revelator, xii. 9, the devil and Satan also ;
and was he who tempted and misled Eve in paradise ; and in
proving this we show that Eve was not self tempted, self de
luded, self destroyed ; and that man is fallen, and does not stand
in the same moral relation to God that he did when first created,
as all deists believe he does, and so far as we are able to discern,
all Universalists likewise, who are thorough -in their faith. And
in proving the faU of man, we show that an atonement is admis
sible; on which ground,' offers of reconciliation can be made to
she world, conviction for sin, and repentance for the same, With
pardon and' sanctification of the mind, and final salvation be
obtained, on that and no other account ; which includes all the
conditions of gospel economy^ or of Christian theology, which
are denied by all Universalists as well as by all deists, who must
ttand or fall to their own masters, in the great day of final reefed
oning.

362 HISTORY OF THE FALLEN
Strictures and Miscellaneous Remarks on the Subject of
Universalist Doctrines and Opinions. '
It -is announced in, the Scriptures, that, the Son of God was
manifest, that he might destroy the works of the devil. < But if
there is no other devil bnt that of human nature, it follows then
that human nature, which includes its passions, was the particu
lar object of his displeasure, and marked victim of ruin. But
this is extremely singular, if a certain opinion which is held by
some Universalists is true, namely, that our race is not truly and
radically fallen from their first and original condition ; or, in
other words, are as they ought to be, with respect to disposition,
passions, &c. On which account, it is extremely difficult to
conceive why Christ should have come into the world to destroy
this human nature devil, seeing it is the work ofhis own hands.
In support of this opinion, namely, that the passions are all
right, it is frequently alleged Ly Universalists, that all the pas
sions of the soul, and powers. of the mind, as now found in
exercise in human society, are necessary on the whole for the
ascertainment of social happiness, by way of contrast, as once
before stated in this work, but now again mentioned, for further
examination. By hatred, love is the better known ; by pride,
humility -is discovered : memory is the opposite of forgetfulness.
By cruelty, the beneficence of kindness and tenderness of heart
are known,; by dishonesty, the glory of uprightness and truth;
by obscenity and lasciviousness, the excellence of chastity.is ap
preciated the more readily ; by envy, lying, and malice, meek
ness, got d will, and love, are seen ; by war, anger, and fierc -
ness, the blessings of peace, "contentment, and quietness come to
light ; by superstition and bigotry, — liberal mindedness and. rea
son, shine the more brilliantly ; by all. kinds of wickedness, all
kinds of righteousness make their appearance. Thus by way
of contrast, all the virtues are the more easily ascertained in hu-_
man society. And to enforce this doctrine, it is said that all the
pleasures of sense are ascertained in the-same way, and by the
same rule. Sight is known by blindness ; feeling, tasting, ajid
smelling, by the opposite of these, insensibility and death. Hun
ger announces the joys of food ; thirst, the pleasures of the cool
ing fountain : rest is known by labor, and the exhaustion of the
muscular powers ; alertness and activity, by drowsiness languor,
and sleep. . •
But if this principle, or rule of contrasting one thing with an
other, is correct, and by it good is thereby found out, we suppose!
it impossible to carry the idea too far, as truth never runs 'ashore,
or entangles itself by being extended ; if not, then we have the
-following remarkable result : If there is a heaven of ineffable glp-i
ry, and eternal duration, there is a hell of unutterable woe, and

ui»oi.e *jw ras SCRIPTURES. 363
of equal-continflance, as its contrast. If there are happy angels,
who never sinned in heaven, there may be unhappy angels in
hell, who have sinned. If there are happy souls of men who
have departed this life in the triumphs of ths-Christian faith, in
heaven, there may be unhappy souls of men who have departed
this life in unbelief, and are now in hell, or in confinement for
tljat end. . If there.is a holy archangel of heaven, who occupies
a condition of intellectual height above all other holy angels— as
the Scriptures seem to justify — called Michael, there may be an
archangel of hell, who is higher in intellectual abilities— posses
sing all the opposites of the holy character of Michael— who
reigns over the fallen angels of the bottomless pit, and is called
Lucifer, or the devil. ... : ,
Thus we perceive that on the very premises Universalists, lay
down to justify the existence of evil in this world, there is made
out from it, tiie existence of evil in eternity, or in another world,
with equal feasibility ; for if --God has a use for sin here, as Uni
versaUsts say he has, who is he that can show, it will not exist
in eternity? . . u .
; But if we are mistaken and the Universalists are right, about
thjs contrast doctrine, and it remains atruth, then are all the
powers and passions of our race, as they should be, and as they
were created ; then indeed, men, nor angels, are not fallen, as
commonly supposed ; and there is no hell, nor devil, sure
enough ; and more than this, there is no Redeemer— -there was
no broken law—no offence on the part of man, against God, as
understood in the book of Genesis. There is no need of a days
man, or Mediator between God .and man, as taught In the Scrip
tures; whence Deism is true, and the only truth men need
believe ; and even this is of no mortal use, as all is just as well
without it.
Universalists say it makes the people much happier to learn
that there is nothing to fear on the account of sin, beyond this
life, and that there is no hell, &c„ To this it is. replied, that no
doubt all. the vagabonds and criminals of the globe, would be
exceeding 1 happy to learn that all law and punishment for
crimes were abolished ; yet we are far from supposing that such
a change in their jfavor would make their hearts or natures any
better, even if they were seemingly happier for a, short time ; as
itis certain that the abolishment of the sanctions of human laws,
would not be for the happiness of either the good or the bad, in
no age, or, country. We may say the same respecting a man
who is wicked even to extremities, yet always believed, even
from infancy, that there is a hell beyond this life, into which he .
may finally fall. Now let this man be informed that his belief
and his apprehensions are entirely, unfounded, and cause him to
rely upon it, what would be the effect ? Why, in a moment he
would be relieved of a grievous burden, the fear of damnation "

3G4 hiutory of f He Fallen
after death would be taken away ; but hot because his heart
could be made better thereby, Or because he would view God1 ak
any more amiable than before this chartge of opinion' ; but fof
no other reason than that his fears Would be removed; the
same, precisely the" same, as in the case of the abolishment of the
punishment for criminals, as we have shown before ; the evil
propensities remaining, nay more, those' propensities are in
creased in exact proportion as they are pampered and' fears sub
side in the actor.
To talk about the goodness of God manifested in such .a way,
would be preposterous, and open a door for the most abandoned
to enquire, what goodness, and how does it appear ? The an
swer to this would be, according to Universalists, that it appears'
in this, that he has made no hell for the wicked in another life,
though men leave the world as wicked as can be conceived of.
But, enquires the sinner, would it.be just for God to have done
this ? If it be answered yes, it would, have been just, then his
reply is, because he has not done it, he is therefore unjust ; and
a God unjust is a wicked God. But if the sinner is told that
the creation of a hell for sinners would be an unjust, wrong, and
foolish thing, and that therefore he has not ddne it, then the sin
ner still continues hte enquiry, wishing to know from whence
the goodness of God appears on that account, as it was impos
sible for him to have done if it were an unjust and foolish
thing. The result of this enquiry is, that God's goodness does
not appear at all, on this particular subject, that of the ndh-crea-
tion of a hell in another World ; as on that account there is noth
ing brought to light, except his great indifference to sin and sih^
ners, as there is no penalty of more importance than is merely
temporal ; and even that is not absolutely certain, as appears'
from the prosperity and temporal happiness of many of the great
and the rich in this life.
By Universalists it is contended that it is contrary to the good
ness of God, as a father and a Creator, to permit, allow, or cause
to be, a state of endless punishment in another world, on account
of anything which the human soul can do in this life, in the way
of sin and transgression against the kwof God. As well, how
ever, might it be maintained that he who should sever a limb
from his own hody in his youth, by a wanton act of heedlessness
or desperation, which God in his goodness, had furnished. him
with, that this same goodness is bound as a father and a creator,
to prevent, or immediately to restore. For it may be enquired,
why should the act of a moment subject a man to the mortifica
tion and want of a limb, twenty, fifty, or eighty years ? But as
we see such privations are consistent with the goodness and
fatherly government of the Most High, though done in the great
est wantonness, and in a moment of time, how is it to be shown,
that if a man incapacitate himself, in a moral point of light; for

ANGELS OF THE SCRIPTURES. 365
the holy enjoyment of a holy God, in a holy heaven, among
holy angels, and the souls of the just made perfect, and goes out
of this life thus incapacitated, that he may not suffer for it to all
eternity, on the same ground that he did the loss of a limb du
ring the whole of his natural life. If we can deprive ourselves
of important comforts in this life, and yet the goodness and pow
er of God be not accountable, how is it to be shown that we can
not do so in relation to another?
It is .of no importance for the opponent to urge the vast dis
parity there is between eighty years and eternity, for the thing is
to be determined on principle, and not on the difference there is
between time and eternity ; and that principle is God's justice,
which if it is consistent with goodness in one case, in the light
of a principle, it follows of necessity, that so it is in the other.
The Divine Being acts upon principle, and in no other way,
whether it concerns the greatest possible subject or the very
least which his omniscience can apprehend- It follows, there
fore, that the goodness of God is not bound to prevent in an ar
bitrary and absolute manner, the eternal damnation of a morally
incapacitated human soul, if that incapacity" be not removed
before the soul goes hence.
The writer of this work has heard the famous Hosea Ballou,
say in the city of Albany, from the desk, in 1834, that he thanked
God and was happy, that the burden of the fear of hell, was en
tirely removed from his mind, which had been imbibed from
early education. But how infinitely short must his happiness
be, with all those who hold with him, to the happiness of a soul
which has repented of its sins, been pardoned, and sanctified by
the Holy Ghost ; whose happiness consists not in the idea that
there is no hell, hut because the evil nature is taken-away by
regeneration and the renewing of the mind after the image of
its Creator, in virtue and true holiness ; by which a hope of
heaven is obtained, beyond this life, and on no other ground, to
the praise of tbe atonement and him who effected- it, in his pas
sion in the garden, and on the cross.
The doctrine of unconditional and universal salvation, is
most certainly calculated to make men indifferent to their beha
viour in this life, and to lessen in a wonderful degree, the salu
tary fear-of God ; while, on the other hand, a belief that God
will punish the sinner, who shall die in his sins, in another life,
has a powerful tendency to increase men's concern about sin and
sinful conduct in this life, and to induce them to be reconciled
to God through the Mediator, by grounding the weapons of their
rebellion against his law and government. We have narrowly
considered this matter, and have not been able to perceive why
Universalists should be deterred from sinful conduct, except
barely from the pride of emulation, and a good name as a people,
which at the least is but an uneasy bridle ; for except a man be
26

366 HISTORY OF THE FALLEN
born again of the spirit from above, whereby he obtains fellowship
with God and with his Son, the restraints of religion are exceed
ingly unwelcome to the passions of such a man. " What if sin
ners," says the Rev. Mr. Fisk, in his sermon on future punish
ment, "happen to be in an error on this point, and" therefore
mourn on account of sin, and tremble at the thought of meeting
death, and appearing at the judgment -in an unprepared condi
tion? What if the pious, by mistake, should fear for others, and
thereby be induced, like the Apostle, to warn every man, night
and day with tears ? What if it cause parents to mourn and
weep for their unconverted children ? Still this error would
lead men to nothing worse in this world than to use greater cir
cumspection with respect to their own walk, and to use with
greater diligence and solicitude those means that are calculated
to reform others." The voice of Scripture is everywhere, pre
pare to meet thy God, as ye know not what a day, or what an
hour may bring forth ; but the voice of Universalists is, that
there is no preparation to meet God necessary, except in the res
urrection at the last day ; all is right, aU is well ; and therefore
it matters not what a day or an hour may bring forth, whether
death or life ; all is well, as there is to be but one event, both to
the good and the bad after this life ; and all such opinions as
teach contrary doctrine, are but the bug-bears of the nursery,
and superstitions of the day.
Universalists have a singular notion on the subject of the
atonement, which arises out of their denial of its being expia
tory, or as making satisfaction for the sin of Adam, and for the
sins of the world, so as to make it possible and just for God to
extend to the race of man in Adam the privilege of animal life,
with that of a renewed opportunity to serve God and go to hea
ven ; and this notion is, that the atonement is reconciliation,
which is putting the effect as cause, and the cause as the effect.
There is an immense distance between the idea and fact of
atonement and reconciliation.
That Universalists hold the atonement and reconciliation as
one and the same idea, we show from Mr. Ballou's Treatise on
Atonement, see page 127, as follows : " I have already observed
that atonement and reconciliation are the same." But does
St. Paul teach this idea ? see Romans v. 11 : "And not only so,
but we also joy in God, through our Lord Jesus Christ, by whom
we have noxo received the atonement." The argument here is,
that if it was received, it must of necessity come from some other
quarter than a man's own heart. Mr. Ballou seems to imagine,
that a work of graee on the heart of a man, whereby he is
brought to love God, is the atonement itself ; which, were it
so, would make every man who loves God his own Saviour, as
love has its beginnings in the heart of the very individual it con
cerns. But if it is said a man loves God, in the true and evan-

ANGEfcS OF THE SCRIPTURES. 367
gelical sense of the word, on account of the benefits of Christ's
death for all mankind, and in that way becomes reconciled to
God, it shows that the atonement and the reconciliation are two
in their origin and nature. The atonement, therefore, may
exist, while personal reconciliation may not exist..
Mr. Ballou seems to think that because Christ has all power in
heaven and in earth, that he will therefore, arbitrarily commence
and carry on in alt human souls, the work of love to God, which
when effected is the atonement. But St. Paul seems very clear
ly to place the matter as optional with men, whether they will
or will not receive the atonement ; for observe, he says, as above
quoted, " by -whom we have now received," <fcc, as if the act of
receiving it when they did, was their own optional act, when
favored with the opportunity. And besides this, he makes it a
definite thing, and" speaks of it in the singular number, by say
ing the atonement, as if there is but one ; when, if Mr. Ballou's
idea is the true one, there are as many atonements as there have
been Christians since the world began ; which is foolishness,
and overturns the atonement made -for the sin of the whole
world by the one only Mediator, as said 1st John ii. 2 : "And
he is the propitiation for our (the then believers) sins, and not for
ours only, but also for the sins of the whole world." This estab
lishes the fact, that the death of Christ's body on the cross, for
the sins of the whole world, was propitiatory, or expiatory ;
which is an atonement toward God, and overturns Mr. Ballou's
opinion, that the atonement is a process in a man's own mind,
to the exclusion of -the atonement made on the cross by Jesus
Christ ; an idea as fatal to true Christianity, as the denial of the
Saviour's being altogether, would be, or that of his miraculous
birth, which Universalists universally deny.
Respecting temporal death, as it relates to the human race,
Universalists believe it to be according to the order of nature, and
the appointment of the Creator ; and accordingly, Adam was_
made, they contend, subject to death, even though he had not
sinned. If death therefore, -was by the original appointment of
'God, bestowed on man, it should be considered a blessing, as all
his gifts are good, — yet death is counted as an enemy, by Uni
versalists — see Mr. Ballou's Treatise on Atonement : " For he
(Christ) must reign till he has put all enemies under his feet :
The last enemy that shall be destroyed is death." — page 124.
This is to be destroyed by the resurrection ; to which we do not
object : but that death was by the will and appointment of God,
is what we do object to, as God should not be accused of putting
enemies among his own works. But when it is believed that
death came into the world, on account of the sin of our first pa
rents, as a consequence of that sin, then it may be reckoned as
an enemy, leagued with sin and the devil, who has the power of
death. Now if death is counted as an enemy to the human

368 HISTORY OF THE FALLEN
race, and God is its cause and owner, then God is an enemy to
his own works ; and as death is to be destroyed, with him who
has the power, or is the cause of death, we are brought to the
awful conclusion, that God is to be destroyed. Universalists
should not speak of temporal death as an enemy, seeing they
believe it not to-be the consequence of sin, but by the appoint
ment of the best of beings, and then talk about it as an enemy
on such ground ; for the Scriptures certainly instruct us, that
death and its cause are to be destroyed as a last enemy.
Universalists build their hopes of heaven wholly on the om-
.niscience and'goodness of God, and his natural love to his own
intellectual offspring, without bringing into the account, any
change of character, which possibly might take place in the
minds of such offspring.
We show that they believe this, from Mr. Ballou's Treatise
on Atonement, page 111, as follows : " God being infinite in all
his glorious attributes, he can by no means love at one time, and
hate the same object at another. His divine omniscience com
prehends all events of time and eternity ; therefore, nothing could
take place to remove his love from an object on which it was
placed. The Almighty had no occasion to dislike Adam, after
transgression, anymore than he had even before he made him;
for he knew as well then that he would sin, as he did after it
was actually done." Mr. Ballou should have carried his idea on
this subject, a little further, and made this omniscience prevent
in an arbitrary manner, all derelictions of his creatures ; then
there could have been no sin ; however, he has another idea,
which answers the same purpose ; and this is, that the sin of
Adam, with the sins of all mankind, are according to the will,
design, and decree of God, and comes to the same thing ; which
is, that sin is not sin — God being its cause, and therefore, there
is no need of expiatory atonement : true enough, as they, and
all Deists teach. This is the reason Mr. Ballou says, as above
quoted, that " God had no occasion to dislike Adam after trans
gression, any more than he had even before he made him." In
this respect, it appears that God had not as much liberty as his
creatures ; for man can dislike at one time a person, which may
be beloved at another, on the ground of some supposed, or real
change. Now we admit with Mr. Ballou, that God is unchang-
able in all his attributes, and their display toward his creatures ;
but we do not therefore, see why he should always love the same
object, if that object change its character, although he foreknew
it would so change. Mow Mr. Ballou admits that Adam's char
acter was changed, by means of the earthly part of his nature,
called his passions, getting the upper hand of the heavenly na
ture, which he says was Christ, who was created in him, and was
called by Mr. Ballou, the first human sonl which was created ;
and that " the powerful vibrations of the fleshy nature, absorbed

ANGELS OF THE SCRIPTURES. 369
his mind: he (that is, the heavenly Mature, Christ, as we under
stand him), sought to the carnal man for food — ate and died."
— page 37, of his Treatise on Atonement. So that we prove by
Mr. Ballou's own words, and meaning, that Adnm became
changed in his character. It follows therefore of necessity, God
being ever of one mind, that he must dislike Adam- after his sin,
in the same proportion that he loved him before. The conse
quence is inevitable, and cannot be avoided in but one way, and
that is on the supposition that God changed in his character.
when Adam changed in his, so that he kept on loving him just
the same after his sin, as he did before. But the truth is, God is
ever in love with righteousness and holiness, in which, he has
an unchangeable mind ; from which it is seen that good char
acter is the object of his love, and therefore, if his creatures
change their characters, he of necessity, has nothing there to
love, as the quality which he loved has disappeared. We con- '
sider therefore, this hope of the salvation of the whole world,
just no hope at all ; for as surely as man has changed his char
acter, so surely — except his character is again changed to that of
righteousness and true holiness — God must continue still to dis
like the unrighteous character, even to eternity.
But Mr. Ballou is sure that sin is of great use in the world, on
the whole, or God would not have permitted its .being, and
therefore its existence should not be brought, by this author, as
evidence of a sinful change of character, as we have shown he
has done, on page 37, of his Treatise on Atonement — for it is
impossible for any one to show that Adam was really changed
in his moral character, and at the same time show that he was
not. Now this follows, as strange as it is ; for if God did not
look upon Adam after his. sin, as having deviated from his de
sign, then he could not look upon him as changed in his char
acter, while Mr. Ballon does — as we have above shown he has
in his work.
Another inconsistency of Universalists, we have observed in
their writings on religious subjects, and this is,— that as all pow
er in heaven and on earth is given 'to Jesus Christ, he will there
fore, because he can, saye all mankind : yet we are told by Mr.
Ballou, in his Treatise on Atonement, page 35, "that man was
created in Christ, was blessed in Christ, and in Christ set over
the works of God's hands ; which he calls man's heavenly na
ture, and the image of God, which he had, even before he was
formed of the dust of the earth ; this image, which was Christ
became in the formed part of man, the heavenly naftire, which
is Christ, who has all power in heaven and in earth ; yet Mr.
Ballou tells us, on page 37, of his Treatise, that " the powerful
vibrations of the fleshly nature, absorbed his mind— he sought
to the carnal man for food, and died." Thus we~see that the
fleshly nature of man was vastly stronger than the heavenly

370 HISTORY OP THE FALLEN
nature, which was Christ, notwithstanding Christ has all power
in heaven and in earth, yet the fleshly nature of Adam was
stronger still. But as we understand this author, we cannot
avoid the strange conclusion, that this Christ, the image of God,
the heavenly nature, was killed by the other power which was
in Adam, namely, the fleshly nature, and of thiswe are certified
- by Mr. Ballou himself, on pages 36 and 37 of his. Treatise,
which he calls the " heavenly stranger within, or whatever the
reader," he says, " may please to call the immortal part of man ;"
but that this immortal part, this mind, this image of God, which
is Christ — "sought to the carnal man for food— ate and died."
Consequently, Christ died in the very first onset with the devil,
which was 'Adam's lusts, as Universalists hold ; and yet we find
him alive, and in the year of the world 4004, malting atonement
for sin, in his death at Jerusalem, on the cross.
Mr. Ballou considers the whole account, as given by Moses,
about the garden of Eden, the tree of knowledge, the tree of life,
the serpent, and Adam and Eve's trial, as wholly figurative; by
way of allegory, arid further remarks : " Should it he said that
this garden was a literal garden, that the tree of life was a literal
tree, and that the tree of knowledge of good and evil was also
literal, I should be glad," says he, " to be informed, what evi
dence can be adduced in support of such an idea ;" — and adds :
" Where is the garden now 7 Where is the tree of life now?
Where is the tree of knowledge of good and evil now ?" &c.
" I should be glad to be informed, what evidence can be ad
duced in support of such an idea," namely, of there having been
a literal garden , &c. To this it is responded, that the Bible is the
evidence ; read the book of Genesis, the first three chapters on
those subjects, which makes it plain enough ; as well as-a mul
titude of allusions to the same thing, in many parts of the Scrip
tures, besides the comments of the Jewish Rabbins in the bar
gain, to that effect. If the Bible is no evidence in point, then
very truly, we shall have to give it up ; and if the opinion of the
Jews, as well as Christian commentators, in the first ages of
Christianity, on that subject, incidentally treated on, with others,
is no evicence, as collateral, why then truly, we shall have to
give it up, but not till then.
¦As to the other query : " Where is the garden now," &c, we
answer, it is no where ; as its situation was destroyed, in all
probability, by the waters of the great Deluge. Mr. Ballou
might as well have enquired, where the cities, and towns, and
dwellings of man before the flood are, when he knows as well
as other men of general information, that all these things were
destroyed by the flood, and doubtless, the entire face of the earth
was greatly altered — the site of the garden of Eden, with the
rest, is not hard to be imagined, was also destroyed.

ANGELS OF THE SCRIPTURES. 371
But the climax of error among this people, is seen respecting
the condition in which they say God created man ; and that is, iu
his having had two natures; which were opposed to each other.
One nature, the best writers among this people say, consisted in
the immortal, pure, and heavenly mind, or soul of the man,
which was in Christ ; the other nature was the serpent, or car
nal mind, with all the fleshly passions or lusts. Now, these two
natures, as soon as they were brought together, which consti
tuted the entire being called man, were found instantly to wage
war with each other ; the spirit of truth, or heavenly part, lust
ing against the fleshly nature, and the fleshly nature lusting
against the spirit of truth. But there having been a preponde-
rency given by the Creator to the power and force of the fleshly
nature, it overcame, with great ease, the other power, or heaven
ly nature of the soul, so that man, in this way, committed sinj
the very thing which' God wanted he should do. How much
honor does such an idea bring to the Creator, in establishing the
wisdom-of God in the sight of reasonable beings.
On this view of the thing, if is impossible to make out the ex
istence of moral evil, viewed as a whole, or as affecting human
society individually, in parts ; because that which .is absolutely
good, when viewed as a great whole by the Supreme Being
must be viewed also as good when subdivided into parts ; there
fore God sees no sin in the universe.
Universalists make a very free use of the circumstance of the
treachery of Joseph's brethren, in their selling him to the Ish
maelites, because Joseph said to them after they had found him"
in Egypt, and he had discovered himself to them, and their
father being dead-, that they meant it for evil, while God meant
it unto good, and therefore they might be' comforted, and fear
nothing from him (Joseph) on that account. The free use these
people make of this circumstance, is that sin is necessary in the
providence of God : for, say they, if Joseph's brethren had not
meant the selling of their brother for evil, God could not have
meant it for good ; as he would have lost the opportunity to
save the house of Israel from death by starvation. , But we ask,
how do Universalists avoid in this case, from their view of the
subject, charging God- with prompting in the minds of Joseph's
brethren, the evil which they meant in selling their brother ?
If this conclusion cannot be avoided, namely, that God was the
author of their evil intentions, and accordingly of all other men's
evfl intentions when they sin, as Universalists view the subject,
wherein did those brethren of Joseph's do wrong, notwithstand
ing they meant it as evil, when we recollect that God prompted
in their hearts that very evil, and therefore it was his evil inten
tion and not theirs, as that which God is the author of should
never be accredited to man ?
Are we to suppose that the villainous act of Joseph's brethren

372 HISTORY OF THE FALLEN
was the only way by which the. Divine Being could have saved
the house of Israel from starvation, and furthered his plans res
pecting the posterity of Jacob ? We think not ; as God cannot
be indebted to sin or evil of any kind, to further his plans. His
foreknowledge of their act, did not induce the act ; but as the
thing was foreseen of the Divine mind to arise out of their own
free volition, he determined to subvert their purpose, and by
virtue of such subvertion, he determined to effect much good,
but not by virtue of their evil intention. God is able to take a
local sin and subvert the intention of its author, and produce a
local -good, as in the case of Joseph's brethren, and in thousands
of other cases ; but when this fact is applied to the great whole
of the IiUi.i m race, it fails, as we are not able to perceive how
sin as a great whole is of any possible use to the world, in any
possible way it can be viewed. If it be said that by it the
Divine Being derives opportunity to bring in a system of redemp
tion and salvation, with all the glories of such a system, we reply
that wo do not yet perceive its use, as applicable to the great whole,
when we reflect that God could as easily have produced man in
a condition from which he could not have apostatized, by ha
ving withheld free agency ; and could as easily have kept the
whole human race in a sinless state in this way, as he could
redeem them to an opportunity of holiness again. Now, on this
view, what is gained viewed as, a great whole 7 Just nothing at
all, as we can see ; for if God might be supposed to desire that
his intellectual creatures should know how great evils they were
exposed to, except upheld by his power, nothing could have been
easier than for the Divine Being to have empowered them with
intuitive knowledge, sufficient for a review of all such s.upposa-
ble cases of evil, and thus have saved the great routine of sin
and redemption, as has transpired in our world. On this view,
that which mortals call sin among themselves, is found to be no
sin, as ft was accordiug to the will of God that it should exist,
and therefore is as holy in the strict sense of the word as any
thing else which God has thought best to produce to carry on
his plans. Now if this be so, which is the doctrine Universalist
writers maintain as we understand them, then, true enough, the
atonement is ruined, and it is very proper to deny, as these
writers do, an expiatory atonement by Jesus Christ, as held by
the orthodox sects ; and also extends itself lo the ruin of even
their own plan of atonement, which is, that atonement is nothing
more than a renewed oflove to God in the heart ; which they think
is effected without an expiatory sacrifice ; but in what way, or
on what account they do not tell us. But how, it is likely a
Universalist might enquire, is it that their peculiar view of
atonement is also ruihedr even supposing all the volitions and
evil intentions of men are prompted by the Divine Being? It is
because it would be impious and foolish to suppose that God

ANGELS OF THE SCRIPTURES.

373

does any thing in such a manner as to need an atonement, or a
corrector thrown into his works. It would be the height of
nonsense to suppose that God balances, things in such a manner
as that his works are prone to run to ruin,— and therefore, is
every now and then compelled to throw in a corrector. .If
therefore, at any time it is imagined that men do not love God,
let it be recoUected that this is a mistake — according to Univer
salists ; as those actions, which are supposed as evidence, that
men do not love God, are the very actions which the Divine
Being has his own use for, and it ill becomes any man to find
fault with his business. To talk therefore, about what Univer
salists call atonement, or a process of love to God, passing in the
heart, is as idle as to say the passing of the winds through the'
empty space is atonement, when it is all as it should be, respect
ing human actions, and is impossible for any thing to be other
wise. Mr. Ballou says, on page 68 of his Treatise on Atone
ment— -"that man is dependent in aU his volitions, and moves
by necessity," and that " the Almighty has a good intention in
every volition of man."
What more need we, in evidence that sin does not exist, if the
sentiments above are true ? Man moves by necessity ; how, then
can he help it ? And whatever he does, is the good intention of
God ; therefore all man's acts, are God's acts : how then does sin
exist? Where is~theroom, or need of atonement of any kind?
Universalism, is therefore Deism ; as on the seale'of Deism, no
atonement, or divine revelation, is necessary, as God's works are
not out of order, and never can. be, whether moral or physical.
That God's own proper works are out of order, we do not be
lieve, but the free volitions of intellectual beings are not God's
own proper works, but are the works of his creatures, or moral
evil does not exist. If it is enquired, who is the author of free
Will, or free agency, — it is answered, God is the author. But
must it follow therefore, that he is the author of its misuse, or
abuse ; by no means ! for the very idea of free agency, precludes
such a notion. But if free agency is a mere chimera, then is
there no free volition, and man acts from necessity, and therefore
cannot sin ; and even it is not in the power of God to make him
commit sin, for every act. of necessity is the act of God, who.
cannot sin ; therefore sin does not exist, and never can, as God
is good, just and wise. A system of salvation, therefore, as we
have often before said in this work, is not needed, and therefore,
is not extant, on the Universalist plan : Christianity is but a sys
tem of philosophy ; and though the best ever introduced among
men, has nothing however, in it that can be considered super
natural, any more than other systems, which are the invention
ofmen. '
That Mr. BaUou does not hesitate to wrest the Scriptures to
his own particular purpose of. unconditional salvation, we show
27

374 HISTORY OF THE FALLEN
from page 183, of his Treatise on Atonement, where he quotes
a small part of an idea, of which St. Paul was the author; see
2d Thess. i. 7, 8, 9 : "And to you who are troubled^ rest with
us, when the Lord Jesus shall be revealed from heaven, with his
mighty angels, in flaming, fire, taking vengeance," <fcc. There,
Mr. Ballou stops the quotation, and leaving out the whole
phraseology .of the Scripture, in the 8th verse, which goes to
show Who and what it is that is to be destroyed, and substitutes
his own remarks on the 7th verse, and on that part of the" 8th,
which does not respect the final meaning ahd amount of the
whole three verses. He leaves off his quotation as shown above,.
at the word' Vengeance, and resumes it again after skipping, as
follows :' "On them that know not God, and obey not the gos
pel of our Lord Jesus Christ," which he should not have done ;
but the reader can unite the part which he has left out, and"
ascertain that it is the very soul of the three verses. But he'
resumes the quotation, and gives the whole of the next verse, a*
foUows : " Who shall be punished with everlasting destruction
from the presence of the Lord, and from the glory of his power."'
Now the great enquiry in these three verses, is to ascertain what
or who it is, whicfris threatened with everlasting destruction.
To ascertain this, Mr. Ballou says he calls in his key text;'
which is found 1st Cor. iii. 12, 13, 14, 15— where it is shown
that it is the hay, wood, and stubble; which is to be destroyed by
the flalning fire, with an everlasting destruction, &c. ; or in other
words, his view is, that men's sins, which he seems to think, is
represented by the terms, "hay, Wood, and stubble." But Mr.
BaUou has been a little too fast here, with his key text, in sup
posing the hay, wood, and stubble, is what is meant in the other
text, namely, the 7th, 8th, and 9th of 2d Thess., because the key
text, as he calls it, does not say that the hay, wood, and stubhley
shall certainly be burnt or destroyed, but merely makes it suppo-
sable, as follows : " If any man's work shall be burned, (see, it says
if) he shall suffer loss," &c, so that it is Very far from being dbso~
lute. While the other subjects of denunciation, in 2d Thess. i,
7, 8, 9, is absolute, and personal ; see how it reads, — " taking
vengeance on them that know not God, and obey not the gospel
of our Lord Jesus Christ ;" all of which,' from the word ven
geance, Mr. Ballou left entirely out, thinking thereby, to lead
the reader's mind to a belief, that it is men's sins, or their hay,
wood, and stubble, which is to be thus everlastingly destroyed,
and not the wicked persons themselves. But the spirit of inspi
ration has been a little too particular, to answer Universalists a
good purpose, in this portion of Scripture, namely, 2d Thess.,
for it is written there, — the Lord Jesus, when he shall be revealed
from heaven with his mighty angels, will take vengeance on
— who— -hay, wood and stubble, or sin itself? No, not at all ;
but on them (persons or sinners,) that know not God, and obey

ANGELS OF THE SCRIPTURES. 375
not the gospel of our Lord Jesus Christ; who (persons or
sinners,) shall be_ punished with everlasting destruction, &c.
Now hay, wood, and stubble, or sin, if you please, are not sub
jects of moral government — are not beings, and cannot therefore,
be supposed capable of obeying or disobeying the gospel ; and
besides this, sin has no being, only as originated by a conscious
thinking being, and therefore, cannot be punished. It is not
sin which feels the pain of a troubled conscience, as sin has no
conscience : it is not the oath which the profane has uttered,
which feels guilty, — but the author of the oath, the perpetrator
of the sin ; he it is who feels a conscious guilt, and is him who,
is capable of being.thus- everlastingly destroyed, according to the
sense of the text. It is the unrepenting wicked who are to be
destroyed, and not their sin as distinguished from the author.
Mr. Ballou says on this sobject:. "That which -is destroyed, I
grant, is endlessly destroyed." Now do we not clearly show, as
above,.that it is the sinner and not his sins, which are to be pun
ished with an everlasting destruction ; consequently, Mr. Ballou
himself, has unwittingly admitted the endless death, or destruc
tion of the wicked, at the time when the Lord Jesus shall be thus
revealed. But still more curious on this subject, Mr. Ballou has
turned the vengeance of the Judge of quick and dead, info sal
vation to the sinner, and says the fire which the Lord Jesus'shall
be revealed in from heaven, taking vengeance on them who
know not God, is the fire « which alone is able to effect his sal
vation." — page 183, Treatise on Atonement, near the bottom of
the page. Now if this is the fire which is to save the sinner,
what is to become of the righteous — who are not threatened with
it? Surely, they are to have a hard lot; as they are to be de
prived of this everlasting destruction salvation. If this is not sub
verting and wresting Scripture, we know not what is.
Mr. Ballou says, that "The Uteral death of the man Christ
Jesus, is figurative ; and aU the life we obtain by it, is by learn
ing what is represented." — Treatise on Atonement, page 131.
Now if aU the benefit of Christ's death, to the human race, is to
depend on their knowledge of its figurative meaning, there are
but few who wfll be benefitted or saved -by it; what then is to
become of the rest ? Just nothing at all, as their end is to be
precisely the same.
We have always supposed that the ceremonial law of the
Jewish church was figurative of Christ's death and passion on
the cross, for the sins of the world, but did not know that Christ's
death was also a figure ; by which* if true, there is shown noth
ing but figure, from Genesis to Revelation. A figurative church,
as of the Jews — a figurative atonement — and a figurative salva
tion — much good may it do its figurative supporters ; it were
much better for the world were there less such figuring writers
on theology ; there would be fewer deists.

376 HISTORY OF THE FALLEN
Mr. BaUou, in showing the use God had for the wicked mur
derers of Jesus Christ, says in conclusion: "Then it is plain,
that to do evil that good may come, is possible." But St. Paul
was of a different opinion, when he says, " shall we continue in
sin that grace may abound? God forbid." Romans, vi. 12.
Or in other words, shall we do evil that good may come by it ?
God forbid. But if there shall ever come a time when all men
will believe that God has a use for the sins of each individual, as
well as for his righteous acts, that will be the time when con
science will cease to have a being in the human soul ; that will
be the time when moral government can have no application to
the human race ; and that will be the time when the doctrines
of UniversaUst theology shall be thoroughly understoocLand be
lieved in the world ; for how is it possible for the wicked to feel
guilty for deeds done, if they can but believe such deeds are
required by the- Creator, for his own purposes ? and establishes
that which we have in several parts of this work already said,
namely, that on the Universalist plan, there is, nor never has
been, sin or moral evil in the world ; and consequently Chris*
tianity is dwindled down to a mere moral philosophy.
One of the main points of Universalist doctrine is, that salva
tion to the human race is altogether an unconditional thing.
God,- they say, has in his wisdom made the salvation of our race
to depend, not on the. instability of human volition, but on his
goodness and power ; on which account, salvation is ,of necessity
to be universal and particular, as we are all the creatures ofhis
power, and consequently of his unalterable and unconditional.
love. Again, Universalists tell us, that the salvation of the Scriptures
has nothing to do with eternity, but is wholly confined to this
.fife ; as man's happy immortality after death was never others-
wise than indubitably certain, not being liable to be effected by
the thoughts or actions of the human soul in this present state
of being, and was therfore not procured by Jesus Christ, in any
sense of the word. If then salvation to the human race is not
conditional, how comes it to pass, that even on the Universalist
notion of the thing, there are but few who are saved, even here,
as most men are wicked, and far enough even from a Univer-
salist's salvation ? We ask again, what does this mean ? how
is this possible? why are hot all human beings in a state of sal
vation, seeing it is not a conditional thing, as UniversaUsts say?
To this we suppose they will answer, it is because men do not
consider their ways, and seek after righteousness; or as Mr.
Ballou calls it, they do not seek to have a divine process pass in
tiie heart, so as thereby to be saved by it. Now, if this is the
answer, namely, that men do not seek to have this divine pro-
cess pass upon their hearts, then is not this omission the reason
tehy they are not now saved ? Most certainly, this- is there*'

ANGELS OF THE SCRIPTURES. 377
son. If then this is the reason, is not salvation therefore condi
tional to all intents and purposes, inasmuch as it is to be sought
in order to be possessed ? Universalists know as well as their
opponents, that many men neglect religion altogether, and pass
their whole lives in an utter aversion to it, and even die in this
condition. Now, on their own view of the subject, such persons
were never saved in their lifetime. And why were they not ?
This" cannot be answered, except in one way : it was because
God did not #see fit to save them, as he had need of their sins,
with the view of the good of the great whole of the human race.
If so, then their salvation was impossible.
In our remarks on* the. fact of salvation, as opposed to the
UniversaUsts' ideas, we disallow entirely that the circumstance
of the inevitable happiness of the human race in another world,
as held by this people, is salvation at all ; for salvation always
supposes a rescue from danger ; and as these people hold it is
not possible to put eternal happiness in jeopardy, as it respects
all the human race, it is improper, therefore, to say that a place
or admittance into heaven, is salvation at all. It would be
highly improper to say that God is saved ; because he is happy,
and cannot be otherwise than happy ; and it is equally improper
and foolish, to talk about salvation, as it respects the human race,
if their final happy condition after- this life is as sure as the hap
piness of God is sure. Salvation, on this view, has no applica
tion to our case, no more than it has to God. If then, the term,
and the fact, are'to be confined to this present state of things,
we enquire is it or is it not conditional 7 Universalists will an
swer, as we fancy they are compelled to answer, that it is condi
tional, inasmuch as it is to be sought, or not had., Now as it is
certain that many are never saved in this life, even as they view
the. thing, and pass out of time unsaved, it follows of necessity,
that salvation is not unconditional nor universal, as Univer
saUsts boast and vainly hope. If it is unconditional, we ask
with great surprise, why are not all bad men made good instant
ly, as God is good and powerful ? and why have tiot all men
been good in all ages, and from the very beginning, for the same
reason ? We cannot tell, except we give the Universalists' rea
son, and this is it, namely, that God has a use for every volition
of man, good or bad, as we have shown already from Mr. Bal
lou's Treatise on Atonement, Now, if God has a u,se for every
voUtion of man, whether sinful or not, it follows that there is no
sin, and that the term salvation from, sin is wholly inapplicable
to the human race, even in this state of being ; and therefore,:
there is no salvation anywhere ; the term is a burlesque on the
works of God, implying that he has need of something by way
of repair ; which is folly, and canhot bs admitted in relation to
the proper and identical works of God. Now, this is pure
Deiim, a name which Universalists affect to despise, and con-

378 HISTORY OF THE FALLEN
sider as derogatory to them as a sect ; while in truth and in fact
they are pure and radical deists in these respects, whether they
know it or not. Deists are wiUing to admit, that Jesus Christ.
was a good teacher, and even a' great philosopher, but nothing
more ; and Universalists say the same thing, giving him the
place of a mere man, and denying the vicarious nature of his
death on the cross, and. his deity ; what else is this but Deism?
and is not Deism infidelity 7
Universalists, as a people, lay great stress on the .mercifulness
of God to mankind, in relation to salvation; yet by conse
quence of their sentiments, deny this very mercifulness. But
how do they deny it ? As follows, is our answer : they teach
that with God there is no pardon for sin, inasmuch as every
man must suffer to the full extent of the demerit of his actions
in this life. Now, on this-view, wherejs the room for mercy to
enter ? is it not excluded ? It is true, however, as a kind of pal
liation to so monstrous a notion, they say God forgives men
their sins after they have suffered for them ; a thing as impos
sible as it is foolish. Jut look at the idea for a moment ; say a
man has committed a sin, for which he suffers, or is suffering.
Now when the suffering is over what more?' Why pardon fol
lows, say they. But suppose pardon should not follow, will he
suffer on? O no ; because that would be unjust in God. By
this we see that pardon, after suffering, is of no possible use, and
therefore is not called for, and is worse than a chimera ; because it
shows up this all important trait of Christian theology in a light
which is tantamount to a flat denial.
Even Mr. Ballou has scouted this notion of forgiveness after
suffering has been executed ; see Treatise on Atonement, p. 79;
where, in ridiculing the common belief of sins being forgiven to
men on account of the atonement : " But how (says he) can I for
give a man a debt, and (yet) oblige him to pay it, this is more than
I can see." But on this subject, that of the atonement, "Univer
salists will not see, that all it can do is to make it possible for
God to pardon sinners, on condition of faith, repentance, and
reformation. Without this atonement, we cannot have even
this opportunity of salvation. If all the blessings of nature are
extended to man on condition of acceptance and use, why not
that of salvation, under the administration of the same God or
governor of the universe.
To suffer according to the demerit of sin, is not salvation ;
but pardon on the account of the merit of Jesus Christ is salva
tion ; if pardon, therefore, be rejected as a Scriptural doctrine,
then salvation is not possible to any individual of the human
race, as it is not applicable to their condition, being of no possi
ble use, any more than salvation can be of use to that which
cannot be lost.
Universalists, when pressed hard to make known the use of

ANGELS OF THE SCRIPTURES. 379
Jtheir preaching ; give for answer, that it is to save the people
from the/ear of hell in another world. Were they to answer, that
it is to make the morals of the people better, this is refuted by
their belief that God has a use for every evil volition of man's
mind, and therefore are not called to better the works of God
by reforming the morals of the human race. That God has a
use for every volition of the human heart, is similar to an opin
ion of one of the ancient Gnostic sects ; which was, that to in
dulge all the propensities of -our nature was the only true way
to please the deity ; for they argued, that for this purpose the
jwssions were given.
" But as to the use of Universalist preahcing, as above stated,
which is, namely, to save the people from the fear of an ortho
dox hell, this answer is surely unphilosophic ; because, were all
people to become UniversaUsts, their preaching would be at an
end, as there Could be no further use for it. It is unphilosophic
also, from another, consideration : which is, that the more man
kind are led to fear and tremble respecting their future happi
ness, the _ greater wuT be their surprise on being ushered from
this state into a glorious heaven. Now, inasmuch as Univer-^
salists go about to take away this fear, they go about to lessen
the future happiness of a future state ; surely this is a work of
retrograde supererogation, as strange as it is erroneous. Were
this fear destroyed from the* minds of the individuals of Chris
tendom, what might not be the demoralizing consequence ?
Where there is no fear there is no reverence ; and where there
is no reverence in morals there is no religious virtue ; conse
quently no spiritual religion ; hence Universalis^ do not believe
in spiritual, mysterious, and miraculous conversions, as do the
orthodox sects ; which doctrine is taught by the Saviour him
self; in his account of that change as given to one of the elders
of the Jewish Sanhedrim, see John, iii. 3: "Except a man be
>¦ born of water and of the- spirit, he cannot enter into the king
dom of God."
Now, were the countries of Christendom inhabited by a peo
ple who should not fear this hell of the Scriptures, as believed
ift, by the orthodox sects, how long would it be ere they would
in fact know or care anything about Jesus Christ, so long as
they should know that there is no hell in another world ? We
think it would be no great lapse of time. What a happy state
of things this would be ; how men would rejoice in God, on
account of his goodness and lenity to their crimes and sins ;
how amazingly would this belief restrain the outbreakings of
depraved nature ; it would soon be a universal paradise here
below, on account of the free unrestrained operations of the ever
active spirit of man let loose in all its powers, on the face of the
earth ; which spirit is inclined to do evil, and that continuaUy,
according to the Scripture account of our natures.

3S0 HISTORY OF THE FALLEN
The Scriptures teach, that men should pray always, and in
every thing give thanks to God : do Universalists, as a people,
believe and practice this ? We believe not :' as on their view of
religion, there can be no possible use for it ; for, say they, who
can alter the mind of God, or inform him of anything by pray
ing — not seeming to know that prayer was ordained for the
spiritual cultivation of the human. soul, and is the very reason
why God will not bestow religious blsssings, except he be sought
unto in this very way, in the name of Jesus Christ, — where that
name is known. •>
Universalists believe that the death of Christ is of no use to
mankind, only as the figurative meaning of that event is under
stood. To prove this we cite page 131, of Hosea Ballou's Trea
tise on Atonement, where he says—" The literal death of the
man Christ Jesus is figurative ; and all the life we obtain by it,
is by learning what is represented." Here, learning is put as
the means of salvation ; whereas faith, by the New Testament,
is put as the means,— which is a- principle very far in its nature
from learning, knowledge, or information, in our opinion.
We have always believed, that the ceremonies and sacrifices
of the temple worship of the Jews, was figurative of the final,
and one great sacrifice of the soul and body of Jesus Christ, for
the sin of Adam, and for the sins of the whole world ; but here
we are taught by Universalists, that the sacrifices of the Jewish
religion, were the figures of nothing but a figure after all:
where, therefore, is the end of this figurability of Universalists ?
Suppose we were to understand all the Scriptures say about
God, about heaven, and about moral obligation, as figurative ;
even Universalists might object, yet, to us, it appears that the
Scriptures are not less definite about the vicarious and expia
tory death of Jesus Christ, than they are about the being of
God, the reality of heaven, and moral obligations.
The New Testament Scriptures, teach that repentance toward
God, and faith in our Lord Jesus Christ, are the conditions of
salvation ; but Universalists say, that the condition is the under-
standing of a figure, which implies neither repentance or faith,
but a mere trait of information only. This is Gnosticism, or
salvation acquired by knowledge, as held by the Gnostics — a sect
of spurious Christians, which overrun many countries, in the
first ages of Christianity. On this plan as set forth by Mr. Bal
lou, how few even in Christendom, are there who can be saved,
as the death of Christ can do no good to any man, only as he
can understand the abstruse, allegorical and figurative meaning
of matters too high for the entire comprehension of the human
inind. Even Mr. BaUou himself, at the very moment of his
writing the above sentiment, was far from being sure of his own
salvation, as attainable in this life ; inasmuch as he was not
absolutely certain, that he did fully and completely understand

ANGELS OF THE SCRIPTURES. 381
the figurative meaning of Christ's death. But on the orthodox
plan of faith, the simple as well as the wise may be saved ; as
faith in its very nature, supposes something materially different
from knowledge, and is in a manner, a confession of ignorance ;
on which very account, reliance or faith has its existence. On
this plan, the ignorant may come to God as well as the wise ;
believing his word and crediting those things in his word,
which are too high for their understanding, (as did Abraham)
as are many subjects of true theology. Is not this a better way
than to expect salvation by mere knowledge, or by the under
standing of abstruse figures, and better adapted to the universal
condition of mankind ? We leave the reader to decide, even
though a Universalist
Universalists do not believe that the conduct of human beings,
whether good or bad in this life, can in any way affect their con
dition in eternity, as being either rewardable or punishable ; yet
says Mr. Ballou, in his Treatise on Atonement, page 144, in
speaking of " atoning grace," says, " it opens a door of everlas
ting hope, and conducts the soul, by way of the cross, to immor
tality and eternal Ufe." Now this sentence is admitting, in the
fullest sense, that salvation in another world is conditional;
because he ascribes it to atoning grace ; which grace, had it
never been manifested, no door of hope aboot immortality and
eternal life could ever have been opened ; and if no door had
been opened, then no soul could ever enter into such a state,
consequently salvation is conditional, depending on "atoning
grace." The ehief inconsistency, however, of the above senti
ment, consists in ascribing eternal salvation to grace; as eter
nal salvation, according to Universalist doctrine, was never
placed in relation to the~human race, in any other attidude than
that of absolute certainty, without reference to any condition or
circumstance whatever, other than the eternal will of God : to
say it is of grace, therefore, on account of any medium, is to
contradict, point blank, this indubitable certainty, and overturns
their opinion of unconditional salvation, inasmuch as atoning
grace, may or may not be received, as the human soul may
elect, as the Scriptures teach — which say : " Give diligence to
make your calling and election sure. ... for so an entrance shall
be ministered unto you abundantly into the everlasting kingdom
of our Lord and Saviour Jesus Christ." 2d Peter, i. 10, 11.
On the Universalist plan, " immortality and eternal life" is just
as sure to all mankind, without this "door of hope ;" without the
way of the cross, and without '' atoning grace," as with it ; for
'they do not hold that the death of Jesus Christ procured any
thing for the world in relation to this thing, but' was merely an
attestation of good wishes, but not in any sense vicarious or
expiatory. 28

382 HISTORY OF THE FALLEN
The Scriptures, in both the Old and New Testaments, speafc
mnch of the merciful disposition of God toward mankind. But
this is entirely contradicted by the theory of Universalists ; inas
much as they hold that each sinner, from Adam down to the last
human being which may be born into the world, must suffer ac
cording to the demerit of each sin, in their own souls and per
sons ; by which doctrine mercy is excluded altogether from the
earth, or rather never had an entrance here, unless it is contended
that a privilege to suffer is the mercy of God ; whicll tous how
ever, appears a great and very curious absurdity.
If it is" true that God has a use for every volition of the human
heart, whether good or bad, as stated in Mr. Ballou's Treatise
on Atonement, as follows : " The Almighty has a good intention
in every volition of man," how is it, therefore, that it can be
shown a just thing, that any man, however sinful, should suffer,
as by it God's good, intention is carried into effect ? To this a
Universalist will reply, by saying, however sinful each wicked
volition of each individual of the human race may be, they are
nevertheless, when considered as a great whole, not at. all sinful.
But to this we reply in our turn and say, that which is. not sin
ful as a great whole, cannot be sinful in its parts, as this would
be a contradiction in the very nature of the thing, and therefore
absurd. .
On the subject of man's becoming a sinful creature, Univer
salists, who have given themselves the trouble to make out a
theory on this subject, have the following curious -opinions :
They believe that when God created Christ, long before the
creation of this world and of man, that he created man in Christ ;
at which time, and in which condition, the lav; of the spirit of
life was the whole governing principle of his nature. But at
this time, when so created in Christ, man as yet had no form or
tangible being, yet was in a condition in which the law of the
spirit of life was his governing principle ; however difficult this
is to be conceived of, so they think it was. But after this first
creation, in which man was good, — God, as if not satisfied with
him, reduced him to a state of flesh and blood, or to a state of
formation ; in which condition, the law of sin became the gov
erning principle of the whole man. In this condition, it appears
the great Supreme does not like him, half as well as before ; and
accordingly institutes the gospel to bring him back again from
this formed condition, and from under the law of sin, to his
original state of being in Christ, before he had any tangible exis
tence, or was placed on the earth, as stated by Moses.
That we are not mistaken about their views on this subject,
we quote Hosea Ballou, from his Treatise on Atonement, page
145, as follows : • " 1. God created man in Christ'the Mediator,
in which creation, the law of the spirit of life in Christ Jesus ....
was the whole governing principle of his nature.

ANGELS OF THE SCRIPTURES. 383
§d. After the creation of \ man in this divine, .constitution, it,
pleased the Almighty to reduce him to a state of formation in
¦flesh and btood, in which constitution the law of sin, . . . became
the -governing principle of the whole man.
3d. God has revealed his divine and glorious purpose of
bringing man back from his formed state, and from under the
law of the earthly Adam, to his original created, state, forever
to be under the governing power of the law of the heavenly
constitution." Now what are the errors of this invention, about the introduc
tion of sin into the world ? They are as follows,: 1st. It sup
poses that Christ, the Eternal word, was at some vast distance
of past, eternity, created and brought into being ; which is absurd,
unless we can suppose there was a time when God had no-word,
©r in other words, no power, notwithstanding the Scriptures
state plainly that— " In the beginning was the word,and the word
was with God, and the word was God. And the word was made
flesh, -and dwelt among us,- and we beheld his glory, the glory as
of the only begotten of the father, full of grace and truth." St,
John i. 1, 14 Now, as to this beginning, — what was it ? Uni
versalists will probablysay, it was the time when God made his
own word, or power, or in other words, when he made Christ.
But the orthodox sects, say it was the time when Christ, the
Kord, the power of God began first of all to make angels— the
first spirits of heaven — and subsequently, all worlds, with their
various inhabitants. This we prove from the same chapter-
verse 3, as follows : " All things were made by him, '{-Christ) and
without him was not anything made that was made."- Con
sequently he made angels, as well as men, and all things else,
which can be called being, himself excepted^ as God, and the
word of God, or the power of God, is independent, and self-exis
tent — a being without a cause. So that we perceive their first
error, namely, that Christ was created, is a palpable one, of the
first magnitude ; setting forth as if God created his own, word,
or power, which, in, and of itself, is absurd. To this sense,
respecting the deity of Christ, there is no contradiction, as sup
posed by Universalists, in the 14th verse of the 3d of Revelation,
which calls him the "Beginning of the Creation of God ;" as if
God created him; when the truth is, the passage means that
Christ, the word, and power of God, was the beginner of the
Creation of God, instead of being created, and is properly the "
king of aU created beings. He even created his own body, in
which he afterwards appeared ; as it is said, a body hast thou
prepared for me.
A second error is therefore, that man was never so created, as
supposed above, by Mr. Ballou ; for if Christ was not created, it
follows of necessity, that man was never created in him — in the
sense of the above author— before he was made flesh and blddd,

3S4 HISTORY OF THE FALLEN
as we find him in the garden of Eden. This also makes confu
sion with the account of man's condition, as given by Moses,
when it is said, that " the Lord God formed man of the dust of
the ground, and breathed into his nostrils the breath of life, and
man became a living soul," or spirit. Gen. ii. 7. But, says the
reader, how does the confusion appear, as spoken above ? It ap
pears in his having two spirits ; the first spirit, which was made
in Christ, before he was formed of dust, and the second spirit,
after he was formed of dust, and thus the confusion is made out ;,
because a man with two souls, or two spirits, would be a monster,
as well as a man with two bodies.
And third, it makes God the direct author of sin ; not only of
sin as a great whole, but of sin in each individual of the human
race, by fixing it into the nature of the first individual from whom
each individual was to proceed, till the birth of the last human
being, while time shall endure. It shows up the Divine being
in a changeable light ; inasmuch as the opinion makes it out that
God did not like man, as he was in his first created condition in
Christ, before he was formed of the dust, although he was then
wholly under the law of the spirit of life, and consequently
took him out of that first condition, and reduced him to flesh and
blood — in which condition, the law of sin, was made to wholly
S govern him. And now, according to Mr. Ballon, he did not
ike him, and therefore, has instituted the gospel to bring him
back again to his first condition, as he was before he was made
of dust, and if he might not even then be suited with him, who
can tell what next the Supreme Being may see fit to reduce him
to. To substantiate this opinion, that of man's existence, before
he was reduced to an earthly creation, he refers the reader to the
second chapter of Genesis, .fifth verse, where it is said : "And
there was not a man to till the ground." From that place, he
infers that the account of the creation of Adam and Eve, as
given in the first chapter, relates entirely to Adam's having first
been created in Christ, before he was reduced from that condi
tion to a condition of flesh and blood. But this inference is
disallowed, when we examine that first chapter in relation to
this thing, which is as follows, see verse 26 : "And God said let
us make man in our image, after our likeness ; let him have
dominion over the fish of the sea, and over the fowl of the air,
and over the cattle, and over all the earth, and over every
creeping thing that creepeth upon the earth."
Now if the notion of Mr. Ballou is the right notion on this
subject, we enquire in what way could man, or could Adam and
Eve, have exerted their delegated government and control of
the animals of the earth, if at that time they existed only in the
fanciful and chimerical manner he has represented ? And more
than this, how could they have, in that condition, multiplied,
replenished, and subdued the earth, governed the animals, &c?

ANGELS OF THE SCRIPTURES. 385
The thing was impossible, and therefore untrue ; by which we
ascertain that the account of man's creation, as given in the first
chapter, is the same as in the second, with only this difference,
in the second the manner how it was done is stated, namely, of
dust, while in the first, the fact only, while the manner is de
layed in the account, a few lines further on.
That man was thus created before he was created, is con
tended by Mr. Ballou, on page 35 of his Treatise on Atone
ment ; the most unproveable opinion ever started by man, and
the most chimerical, as appears to us. He thinks, because it is
said in Gen. i. 26, that man was made in the image of God,
and because it is said, Heb. i. 2, 3, that the Son of God is the ex
press image of the person of Goq, that consequently Christ the
Mediator, was the first human soul ever created. But this can
not be true, as it has for a consequence this wonderful conclu
sion, namely, that the soul of Adam was and is the Mediator
between God and man, and is in truth the man Christ Jesus.
We prove this to be his opinion, from his own statement, in his
Treatise on Atonement, page 123, as follows : ," It is plain to
me, from Scripture, that the Mediator is the first human soul
which was created.',' But this is refuted, when it is recollected
that the body of Adam was formed before we hear anything about
his soul ; see Gen. ii. 7, " And the Lord God formed man of the
dust of the ground, and breathed into his nostrus the breath of
(animal) life, and man became a living (immortal and intellec
tual) soul. Here is no intimation of the soul of Adam having
been in existence before his body was made ; nay, the very for
mation of the sentence shows point blank, that it was created,
and produced by the mighty power of God, which was Christ
the eternal word subsequent to the formation of his body, inas
much as it reads thus : " and man became a living soul ;" which
form of speech shows its progression at that identical time, into
being, under the Almighty hand ; and that it had no previous
existence as supposed by Mr. Ballou. On this view, namely,
that God created Christ, and then that Christ created all things
else, there follows another exceedingly curious result, which is,
that Christ created himself; for if is said of him — John, i. 3 —
that "all things were made by him ; and without him was not
any thing made that was made ;" and consequently he must
have made himself, if he is not the self-existent God, or the
Scripture as above quoted is not true, which says Christ made
all things, and includes himself if he is a created being, and is
included in the idea of all things.
That man's "soul, or that the first human soul which was
made was not Christ the Mediator, as supposed and plainly
stated by Mr. Ballou, appears from another quarter ; see John. •
xvii. 5, as follows : "And now, O Father (of my humanity)
glorify thou me with thine own self with the glory which I had

386 HISTORY OF THE FALLEN
with thee before the world was." Here it is proven that Christ
existed before the creation ,of this earth, or" mundane system.
But as it respects the first human soul, it was not made till the,
whole world was finished, animals and all ; when on the sixth
day of creation the body of Adam was made, and the soul
brought forth from non-existence immediately after, and -united
with it'. Wherefore we think we have overturned the idea- of
Christ having been created, as well also as that he was the first
human soul which was created ; and refutes the idea of man's
heavenly nature existing before it did exist in his soul, as first
produced at the time his body and soul were united in the terres-
tial paradise.
But as to the image of God, in which man was at first created,
we ought to give our opinion, inasmuch as we have contra
dicted the opinion of others. We think it was simply the im
mortality of the soul, together with its intellectuality and free
agency, in which respects it is the image of God. This opinion
also includes the body of man, as it is to be raised from the dead ;
and the same numercial particles, which for a time the spirit is
to be separated from, are to assume a different mode of ex
istence, which as mere matter, considered abstractedly from
the spirit, cannot be shown to have been affected by the change
called death ; and therefore this vehicle of the ever living spirit,
is, as to its endless being from the time of its creation, equally
the image of God with the soul. Therefore it is said that man,
including both soul and body, and reasoning faculties, was made
in the image of God. But says one, and possibly a Hicksite
Friend, what reason can there be in raising up the very same
body from the grave, which died and was buried there, and
soon returned to dust as it was ? where is the propriety of such a
supposition ? We answer this as follows : will it not be an in
gredient in the happiness of the blessed, that identity, as well of
body as of mind shall then exist ? will it not be to the praise of
the glory of God, that the very evidence of Christ's victory over
death shall be ever present among the hosts of heaven ? is it not
a virtue and a pleasure, when a poor miserable wretch, who is
suddenly exalted to great opulence and power, should preserve
the remembrance of his former poverty, and thus have the cause
of both praise and humility ever before his eyes ? The same,
so far as this simile can apply, may be supposed of the resur
rection bodies of the saints. It must be a pleasure, that the
same bodies and minds which were originated together in the
earth, were redeemed together, did acts of worship, homage and
praise together, were afflicted together, should be together in
fairer worlds than this, to be the evidence of the state from
whence they were raised up to eternal glory by the death and
merits of Jesus Christ. All the distinctness of limb and counte
nance, for identity's sake, must accompany a resurrection of

ANGELS OF THE SCRIPTURES. 387
the body. Whether the subject were in infancy, youth, or old
age, male or female, whether great or small, there must remain
the traits of identity — which veiy circumstance will greatly en
hance the happiness of the saved, as by this means they can
know each other.
The same argument will apply in relation to the damned ^
the same bodies which must then accompany the same mind,
which agreed so well together in acts of sin and depravity.
Therefore not only teeth for identity's sake, but all the limbs,
with the countenance, attitudes and gestures, must and will ac
company the mind through all the dismal journey of eternal
damnation, as the evidence of their origin on earth, and of the
opportunities they there enjoyed of having secured a better in
heritance, and also the use they made of such opportunities;
which reflections will cause them to gnash their teeth, and blas
pheme the righteous judge of their doom ; and thus possibly we
see the reason of that singular expression — gnash their teeth for-
. pain. But as it respects the Scriptures, which state that Jesus Christ
is the express image of the person of God, they are to be under
stood in a much higher sense ; for while man has but few traits
of the eternal God, Christ has all the traits of, that being. Now
mark what is said in Hebrews on this point, respecting the
true character and person of Christ, as follows: "Who being
the brightness of his (God's) glory, and the express image of
his person," &c. In the account of man's being the image of
God, as given in Genesis, there, are no such statements as ex
press image, brightness of his glory, &c., which sufficiently
marks the immense difference there is between the sense in
which man is the image of God, and that in which Christ is his
image. Mr. Ballou seems to believe, on page 151 ofhis Treatise on
Atonement, that could it be shown in Scripture that a soul on
leaving this life in an unsanctified and unprepared condition,
cannot in eternity be altered for the better, that it would present
a formidable, if not an unanswerable objection to universal sal
vation; but avers that no such -Scripture can be found. To
prove this, we have no idea of quoting what he calls an addition
to the Scriptures, which reads, " as the tree falls so it lies ; as
death leaves us, so judgment will find us ;" as we do not know
that it can be found in the Bible ; yet" there are passages having
pretty much that meaning, which we will now present the read
er. " For what is man profited, if he shall gain the whole world
and lose his own soul ; or what shall a man give in exchange
for his soul?" Matth. xvi. 26. The same is stated by St. Luke,
ix. 25. " For what is a man advantaged, if he gain the whole
world and lose himself, or be a castaway ?" That these passa
ges do not allude to the loss of one's natural life, is clear ; be-

388 HISTORY OF THE FALLEN
cause all men, both rich and poor, must and do die, and there
fore the terms " lose himself, or be a cast away," cannot refer to
this fact. It most evidently has a moral allusion, therefore, and
alludes to the penal death of the soul in another world. There
is no other sense in which the terms cast away can be understood,
as there is hope in all cases, while there is life remainining, on
which account the terms are inapplicable to any temporal condi
tion. No man can lose his soul in this life, or, if the reader
please, no man can lose his life, while he is alive. It is clear,
therefore, the loss cannot be sustained except when temporal
life is past, and in another world. This is what St. Paul meant
when he said, " But I keep my body under, and bring it into
subjection, least that by any means, when I have preached to
others, I myself should be a cast-away." 1 Cor. ix. 27. Now
did this Apostle mean by the words cast-away, temporal death ?
By no means ; as however much he might keep his body under
temporal death could not be avoided. It remains, therefore, that
he meant by the terms cast away, damnation after death, and
nothing else but this. There are other passages which go to
show the loss of the soul after death, as in Luke xvi. 23, where
is an account of the death and damnation of the soul of a cer
tain rich man, of whom it is said that he died, " and in hell he
lifted up his eyes, (instinctive knowledge of the condition he was
in,) being in torments . . . tormented in this flame." Much in
genuity has been expended by Universalists, to do away the ev
idence it gives of such a state after death, but evidently very far
fetched, and without the least plausibility. Could they but find
one passage in all the Bible half as plain as it relates to the really
unconditional salvation of all mankind, they would seize upon it
as upon hid treasure ; but it cannot be found. It cannot be ap
plied to the Gentiles, as their condition was a condition of hope ;
for they were promised to the Messiah, who was to reign over
them in the fullness of time, which he could not do if they were
in hell. The hell they were in could not be the grave, as in it
there is no suffering; it could not have been a guilty con
science suffering in this life, as in such a case there is hope ;
while in the case of the damnation of this rich man's soul, the
text offers no kind of hope, when it says that an impassable
gulf intervened between him and a happy state. Also in Luke
xii. 20, is an account of another rich man, who had promised
himself a long and luxurious life, in the enjoyment of his wealth ;
but as it was seen of God that he so unboundedly trusted to his
wealth, to the exclusion of the support of the Supreme Being, it
was seen fit to take him from the earth, as we learn from the
above Scripture, where it is said in relation to him, " Thou fool,
this night shall thy soul be required of thee."
Concerning these two cases as above alluded to, even though
they could, be said to be parables, which, however, we believe

ANGELS OF THE SCRIPTURES. 389
cannot be made out — yet they must be considered as true, as no
parable can convey a false doctrine and have God for its author,
by the use of over strained language*— which is done in Luke,
16 — if there is no hell; for the terms, "hell," "tdrmented in
this flame," &c. or flames, is language altogether too severe
and horrible to be appUed to any condition of man in this life —
Jew or Gentile — saint or sinner — savage or civilized.
Now if it is impossible that any soul of man can be a cast
away after death, as UniversaUsts believe, then the above quoted
Scriptures are without meaning, as according to them, no place
or condition, either in this life or in that which is to come, can
the soul of man be considered as cast away, or as wholly lost,
which is the meaning of the term. It would appear that the
Revelator beUeved this thing possible, when he says. Rev. xx. 6,
"Blessed and holy is he that hath part in the first resurrection,
on such the second death hath no power." The second death
in this place, it appears, is to take place after the first resurrec
tion ; which first resurrection is that of the saints, as stated by
St. Paul, 1st Thes. iv.'16, "the dead in Christ shall rise first."
But those who are not privileged with a resurrection at that
time wUl not be considered the dead in Christ, and will there
fore be hurt by the second death, which is damnation in hell,
from which we have heard of no deUverance, and is to be con
summated in a lake, or ocean, or world of fire and brimstone,
which is the second death. The firs$ death was that of the
faU of the whole human race in Adam ; the second death will
be that death which will foUow this life, and will be visited upon
all such as shaU, in the estimation of God, be guilty of finally
rejecting his offers of mercy in his Son, when his mediation.
shah have ended, which' will end at the time of the final judg
ment, or end of the world.
To lessen the force of this last quotation — Rev. xx. 6— there
need be no attempt made by Universalists, because it is found in
the book of Revelation ; for BaUou, Balfour, and the best writers
of the order, quote that book freely, wherever it suits their pur
pose, therefore it must be authentic and good Scripture.
" Fear God who is able to destroy both body and soul in hell."
Matth. x. 28. "But I will forewarn you whom ye shall fear :
fear him which after he hath killed hath power to cast into hell ;
yea, I say unto you fear him." Luke, xii. 5. Now, if as Mr.
Ballou seems to beUeve, the souls of wicked persons leaving the
world in that condition, axe to be privileged with an opportunity
of further improvement, in a moral point of light, it appears they
are to take their first lesson in hell ; and whether they will im
prove fast enough ever to get out, is extremely doubtful, as we
have no intimation that the judgments of God is to be reversed
or mitigated, but the contrary, which is eternal— Heb. vi. 2.
29,

390 HISTORY OF THE FALLEN
That the best writers among Universalists do "believe that the
wicked, leaving this life in that,character, may be converted after
death, we prove from Mr. Ballou's Treatise^ on Atonement, page
.169, as follows : "Why the idea has become so general, that
souls cannot be enlightened and converted from sin to holiness
after the death of the body, is difficult for me to determine:"
Here we see this writer admits the belief, and contends for it,
and could he but perceive it, yields to the idea of there being a
hell in another world, inasmuch as in- the above sentence he
admits that human souls may be in a sinful state, and conse
quently in an unhappy and miserable one in eternity, even from
his own showing, for he says that sin and misery are insepara
ble. But that such may be the case, is extremely improbable,
on account of powerful Scripture intimations to the contrary,
which we have already shown, and still proceed to show — see
Ecc. xi. 3 : " And if the tree fall toward the south or toward the
north, in the place where the tree falleth there it shall be."
Respecting this quotation from Ecclesiastes, are we to imagine
that it means no more than to inform men that a tree will lie
still on the ground when cut down, if nobody don't draw it away,
till it rots ; or are we to gather from it that the spirit of inspira
tion, intends by the figure to apply it to the final characters of
the human race after death: and as the natural position of a
tree when felled to the earth is inherently an unalterable one,
so also is the condition of all human souls, who" pass from time
to eternity, retaining without end the same characters, whether
good or bad, in which they leave this life. If so, then we have
a meaning worthy inspiration ; but if it apply simply to a tree,
and the manner of its lying on the ground, it appears to us a
very simple communication indeed. But, if we have hit the
right meaning of the passage, we think we can corroborate it
still further than we have already done. ;- see Heb. ix. 27 : "It
is appointed unto men once to die, but after this the judgment."
But what kind of a judgment is that to be which is to take place
after death ? We will le't St. Paul inform us ; see 2d Cor. v. 10 :
" For we must all appear before the judgment seat of Christ, that
everyone may receive the things done in his body, according to
that he hath done, whether it be good or bad." It is useless for
Universalists to pretend that this is done every hour and every
day,, as in that case the Apostle could not have put it in the future
even after death, as he has done, but would have Written, that
men do noio appear before the judgment seat of Christ, in the
present tense ; which he has not done, as UniversaUsts wish he
had. This was a doctrine believed by Solomon, who lived a
thousand years- before the time of Christianity, (and five hundred
years before the time of Zoroaster.) as appears from the last
verse of the last chapter of the book of Ecclesiastes, who says
that " God shall bring every work into judgment, with every

ANGELS OF THE SCRIPTURES. B91
secret thing, whether it be good or whether it be evil." This is
also put in the future, the same as St. Paul has stated the doc
trine, and cannot therefore be in this life.
That the wicked, departing this life in that character, are never
to change for the better, or be converted in eternity, we further
show from Rev. xxii. 11, as follows : " He that is unjust let him
be unjust still and he which is filthy let him be filthy still, and
he that is righteous let him be righteous still, and he that is holy
let him be holy" still." That this statement of the Revelator is
intended to be applied to the moral condition of the souls of men
after death, is evident from the fact, that in no period of human
Ufe, does the word of God so fix The conditions of men as that
it can be said of them, " he that is filthy let him be filthy still ;"
or, " he that is unjust let him be unjust still ;" as if at some
period of life, it were impossible after that to reform one's char
acter. It is in vain to apply this Scripture to the overthrow of
the Jews by the Romans, because it was not written till about
twenty years after that occurrence, according to the best authors
on that subject, as we have before shown. This sense of the
quotation is confirmed by Jesus Christ to the Revelator, in the
verse next ensuing, who says, " Behold I come quickly, and my
reward is with me, to give every man according as his work
shall be." But says the reader, how can this Scripture be ap-
phed to the day of judgment, on account of its saying, " Behold
I come quickly," as if it were expected this should be fulfilled
immediately ? It can be applied in this-way, the Christian dis
pensation is the last dispensation of the earth ; or as if is said in
another place, " it is the last time ;" which dispensation will
soon be over, when the end will come ; and then shall every
man receive-according to his doings, and if found filthy and
unjust, so he must remain, for all any light the Scriptures give
3n this subject to the contrary. We have not the least possible
doubt that the 46th verse of the 25th of St. Matthew has this
very subject in view when it says, " And these shall go away
into (eternal or) everlasting punishment, but the righteous into
life (everlasting or) eternal." Now if these "are to go away into
eternal punishment, which is according to the original, it is
impossible to be understood otherwise, as every educated Uni
versalist or orthodox scholar well knows ; how is it therefore
possible, thatthe idea,, as suggested by Mr. Ballou, of conversion
after death, is in any way admissible ? And if not, then an in
surmountable barrier is opposed to universal, unconditional sal
vation, sure enough, even according to Mr. Ballou's own admis
sion. . It is, however, proper for us in this place to state, that
after Mr. Ballou had written his Treatise on Atonement, in
which he has suggested the possibility of men's dying in their
sins, and of their being converted after death, as above notice^
that he has seen fit in his preface of that work to draw back a

392 HISTORY OF THIS FALLEN
httle from the position, and rather to disallow either; as no
doubt he found out that it was in reality admitting the existence
of too much hell after death, as he says sin and misery are not
to be separated. In relation to this we remark, that it is likely
Mr. Ballou and his coadjutors in opinions, had not exactly made
up their minds to believe in the grand salvo of the resurrection,
which is to save all, both good and bad, and to fit them for hea
ven. Thus we see that it is a thriving system, and to what size
it may yet arrive is hard to guess.
But we come now to notice one of the strangest vagaries on
theology ever propagated as sober truth, and this is the opinion
of Universalists about the fire of the New Testament, into which
sinners are there threatened to be cast, and to be burnt without
end. We will quote a few passages, and then state their belief
of their meaning. " And now; also, the axe is laid unto the root
of the trees, therefore every tree which bringeth not forth good
fruit, is hewn down and cast .into the fire." Matthew, iii. 10.
Also, in verse 12, it is said of Jesus Christ, that " he wfll tho
roughly purge his floor, and gather his wheat into the garner ;
but he will burn the chaff with unquenchable fire." "And if
thy right eye offend thee, pluck it out and east it from thee : for
it is profitable for thee that one of thy members should perish,
and not .thy whole body should be cast into hell." Matth. v. 29.
" But whosoever shall say, thou fool, shall be in danger of hell
fire." Verse 22. Also,fin Mark, chap. ix. verses 43, 44, 45, 46,
47, 48, the subject of the fire of hell, which is there called un
quenchable, is over and over repeated, in the same form of speech,
and set forth as a state of distress and punishment, as well as the
6ther passages before quoted on the subject of hell fire. But
what think ye is the opinion of Universalists of all these passa
ges, and others like them, as found in all the Scriptures ? Why
that they denote salvation, the fire of God's love, &c; which,
were it so, all we can reply is, that the wicked in the New Tes
tament, are threatened with nothing less than eternal salvation
for all their sins ; a circumstance remarkably calculated to re
form the wicked wherever they may chance to be read. Accor
ding to this opinion, the hell fire which can never be quenched,
and into which the wicked, which are caUed chaff, are threat
ened with being cast, is the love of God, the happiness of the
Christian religion, and salvation. To prove Universalists be
lieve this, see Ballou's Treatise on Atonement, pages 161 to
167 inclusive. Of this belief, says Mr. Ballou, "I am as fully
persuaded .... as 1 am of any idea in aU my study."
If threatenings and promises mean the same thing, then vir
tue and vice are but one, rewards and punishment are the
same, heaven and hell are the same, God and the devfl are but
one and the same being, saint and sinner are but the same char
acters, moral government is a farce, accountability is nothing,

ANGELS OF THE SCRIPTURES. 393
farther than a mere ^.ccountabiUty to one's self, and even this is
of no mortal use : angels are men, and men are devils, and devils
are saints ; because men are saints, the fall is no fall, sin is not
sin, death is an enemy, yet was appointed of God, Christ was a
mere man, andheeded salvation as well as others ; there is no
free agency, all is fate, all is one great machine, aU is according
to the wUl and desire of God ; and yet sin, it is argued, exists.
Thus UniversaUst arguments on the Scriptures, jumble and con
found truth and error, without end, object, or aim, so far as we
are able to understand then views ; on which account we con
sider their system a system of infidelity, of the most complex,
confused and bewildering description, ever propagated amongst
men. Here also we wiU state that Mr. Ballou in the preface of his
book on Atonement, has in a measure, recanted, in relation to
the fire, so often spoken of in the New Testament ; which, in the
body of that work, he says was that fire which purifies the
soul of man, but that he now thinks it wholly apphcable to
the ruin of the Jews, and their suffering- Here also we discover
the instabiUty of these writers : they seem to have but little con-
dence, after all, in their strange dogmas ; and that which they
write at one time, they wiU perhaps disallow at another ; but
whether their alterations will be better or worse, we shall have
to wait and see before we can tell ; as it respects the above draw
backs, we do not perceive that he has bettered the matter at aU.
In a certain place, it is said by St. Paul, that if in this life,
Christians have hope only, that of all men they were the most
miserable. Now on the ground of Universalism, had not Paul
have been far happier, and better off, if he had abandoned Chris
tianity ? — as from his own statement, he has made out that he
and his fellows were the most miserable of men, except the hope
they had of heaven, if they proved faithful to the end. But
according to Universalists, Paul had n6 more hope than any
other man ; as heaven was sure to all alike : was he not there
fore foolish that he did not abandon* it ? It is of no use for Uni
versalists to say that St. Paul was happy in the midst of his
sorrows ; for Paul himself, has said that he and his fellows were
of all men the most miserable, without that hope: and as Uni
versalists do not allow that heaven is to be a reward, for what
a man may suffer here for righteousness' sake, — we perceive that
Paul's hope, (with that of all Christians,) was not a reason why
they should suffer, as. Christians, so much misery, as he speaks
of; consequently .they suffered as fools, if Universalism is true.
A greater deception was never practiced, than is practiced by
Universalist "writers ; who, when they find any general expres
sions of Scripture, making large, free, and full promises to the
righteous, who have complied with the conditions, immediately
seise upon it, and claim it for aU, both good and bad— uncondt

394 HISTORY OF THE FALLEN

tionafly. One such text, we will here exhibit, upon which Uni
versalists seize as a key text, by which they explain many others,
in the same way. This text is Gen. xii. 3 : "And I will bless
them that bless thee, (Abraham) and curse them that curse thee,
and in thee shall all the families' of the earth be blessed." Now
on this text, they claim universal salvation for each individual
of the hmnan race, as if. anything short of this could not be,a
blessing, though ever so much opportunity were afforded to all
the families 'of the earth, and to such persons as should choose to
abuse the blessing of opportunity, to be saved — could be no bless
ing. But to show that this promise was, after all, a conditional
one, as it related to certain salvation in heaven, we quote Gal.
iii. 8, 9, where it is found that faith was to be the condition of
salvation. The text reads : "And the Scripture foreseeing
that God would justify the heathen through faith, preached
before the gospel unto Abraham, saying, In thee shaU all-nations
be blessed... So then they which be of faith are blessed with
faithful Abraham."
Here it is shown by St. Paul himself, who wrote by the inspi
ration of the Holy Ghost, that though. the promise to Abraham
included all the families of the earth, yet not one of those families
could be saved, except they should have the faith of faithful
Abraham : and which of all the Universatist-Rabbies can prove
that God would compel them to believe, or to have faith in the
Saviour — the seed of Abraham ?
If the salvation of the Scriptures is not to be extended to indi
viduals of the human race, conditionally, then it would appear
to us, that in the economy of God's government of the world.
means should have beeh arbitrarily taken, as early as the apos
tacy of Adam, if not before, to have rendered it impossible for sin
to have taken place, if God does not like it — and that he does
not, is shown from the Scripture, where it is said that God can
not look upon sin with the least allowance — hence, he was not
its author, as he is not pleased with it."
There being many Scriptures which speak of the restitution
of all things, and that all nations are yet to serve Christ, and that
all tears shall be wiped from all eyes, and that there shall be no
more sorrow nor crying,— they are to be understood as coming to
pass conditionally, and as nationally. What though all nations
may yet serve Christ, before the millennium, yet this does not
prove that every individual will do so, or that every individual
will certainly be saved, even in this life, according to the Univer
salist view of salvation, because tears are to be wiped from all
eyes ; for it is to be understood after all, that tears can be wiped
only from such eyes as weep ; the wicked do not weep much in
this life, — it is the righteous who weep, because it is through
great tribulation that they enter into the kingdom : but not so
the wicked, as they are not plagued as are the righteous, nor

ANGELS OF THE SCRIPTURES. 395
chastened, nor scourged, as sons that they may be received at last.
As to the times of the restitution of aU things in the earth, it is
to be understood in relation to the rectifying of the disorders and
wretchedness, sin has produced in the world, the ignorance of
mankind, their want of civil governments, in which the rights
of man are to be known and respected, as are at .present in the
countries of Christendom — the lands of the Bible— and in no
others to the same extent : aU of which, we owe to God, through
Jesus Christ.
This will be a restitution good, enought to -suit a Universalist,
as common morahty is all the rehgion a man needs, or that the
Scriptures speak of — as they teach the people— and such will be
a restitution good enough to answer the fulfilment of the text on
that subject, which the reader may find Acts, iii. 20, 21, and
reads thus : " And he shaU send Jesus Christ, which before was
preached unto you, whom the heaven must receive (retain) until
the times of restitution of all things, which God hath spoken by
the mouth of aU the holy prophets since the world (the earth)
began ; for Enoch was a prophet,.and lived -before the flood.
The phraseology of the above text, shows plainly, that from
time to time, or from period to period, called coUectively, times of
restitution, the influence of reUgious truth shall prevail in the
earth, till aU things relative to human happiness — so far as a
state of good morals can bring about — shall be restored, and man
as a great whole, be temporarily happy, or at least, shall know
the rights of both God and men — which, as yet, they have not
fully known.
Till this is done by the mfluence of the Bible, the heaven must
retain Jesus Christ, when he will come to gather in one,, all
things in Christ, both wlfich are in heaven and which are in
earth. This text is found Eph. i. 10. By the things in earth,
we understand the souls of men and their bodies, who have had
the faith of Abraham in its essence ; and whether dead or living
when Christ shah come from the Jieaven now retaining him,
they shall be gathered from the four winds, or from aU parts of
the earth and the sea to him, to ascend to heaven. As, to the
things in heaven, which are also to be gathered into Christ, or
by Christ, we understand the souls of all such as have died in
the faith of Abraham, and are now in paradise ; which we have
before said in this work, is situated in the heaven aU round the
globe, where they are kept till the resurrection, when they and
those on the earth shall be aU brought together, to ascend to the
final Jieaven of eternal happiness, with Christ, the head and
captain of their salvation. Or it may be that the expressions all
nations shall serve Christ, means the glorious time of the mil-
lenium, which is to endure a thousand years, when truly all
nations will serve Christ. But allowing they will, this circum
stance cannot benefit such nations and individuals as have not

396 HISTORY OF THE FALLEN
served him. Because one man or nation is good, does that cir
cumstance ensure that good man's or good nation's reward to
the wicked 7 Never-
Thus we have, in a'short way, explained, in our estimation,
those all engrossing texts so much resorted to by Universalists,
by the use of our key text, furnished by St. Paul, respecting
how to understand the promise made to Abraham, which was
to all people, on the condition of faith, and not otherwise. This
is not to be considered as contradicted by any of the prophets,
since the world began, however it may thwart the notion of
Universalists about an unconditional entrance of all mankind,
both good and bad finally into heaven.
Mr. Ballou, Balfour, and all UniversaUsts, make themselves
much sport in trying to show that the orthodox sects by fair
consequence, make out the devU to be rather more powerful
than God is, on account of his having far more subjects among
men than God has. But do Universalists fix things any better ?
We think not ; for their d evil, the lust of men, has full as many
in his power, if not. a great many more ; which God should pre
vent, unless their lust-devil is supposed by them to be somewhat
stronger than God. Universalists allow, nay they contend, that
all mankind; are always more or less wicked till death, on
their view of wickedness ; consequently their lust-devil is cer
tainly much stronger than God. Thus we see, this ridicule of
theirs, in charging the orthodox with having a devil who is
stronger than God, is turned upon themselves. But neither of
these, the fallen angel of the orthodox faith, or the lust-devil of
the Universalist faith, are strong at all ; only as human beings
allow them by temptation to get the mastery, which need not be.
Mr. Ballou, in his Treatise on Atonement, spends many
pages of that work to make it appear that if any of the human
race are, or wfll be miserable after death, then all wiU be ; and
this he makes out on the ground of sympathy, supposing that
all holy beings must sympathize, and therefore- suffer, on the
account of those who are damned. But this chimera is refuted
in two ways. The first is, from a consideration that God is the
best, the holiest, and consequently the most sympathetic being
there is in existence. Now this God being perfectly acquainted
with all the cases of sufferings and distress, not only in this
world, but in the universe, and has from eternity known this,
and must continue to know, even after all suffering shaU come
to an end, supposing such a thing possible ; is therefore just as
miserable as he is sympathetic, on the position of Ballou, as
above alluded to ; and makes God, therefore, the most miserable
of all beings, which all will at once deny notwithstanding, and
proves his position absurd. It is refuted secondly, from the
possibility that God may eternally prevent a thought of the
sufferings of the damned ever crossing the minds of heaven's in-

ANGELS OF THE SCRIPTURES. 397
habitante, except the holy angels, in whose presence and that of
the Lamb, it is said they shall be tormented forever and ever. It
is refuted on another view, even though all the souls who shaU
be saved from the earth should forever know the sufferings of
the lost,.from a consideration that just as much as they who are
saved shaU partake of the nature of God in the quality of hoU-
ness? wiU just so far be removed from a liability to suffer by
sympathy, on account of the sufferings of the damned, even
though Ballou's doctrine of sympathy suffering were certainly
true ; for if God does not suffer on that account, with respect to
the misery now endured in this earth, how is it to be shown that
he cannot endue those who shall be saved in heaven with as
great a quantum of his own nature as shaU protect them from
this supposed sampathy suffering ? it certainly can be thus sup
posed, and thus believed. We consider the position, therefore,
answered and refuted ; as God does not suffer from sympathy,
on account of the sufferings of others, as now experienced in this
world and in others ; the Sodomites for instance, who in the
time of St Jude, were suffering the vengeance of eternal fire
— not of eternal salvation — nor yet that of the destruction of
the Jews by the Romans — who did not exist as a nation by
thirteen hundred years, as soon as did the Sodomites.
For salvation from all sin, Universalists depend on the opera
tion of God, to be exerted in and upon them at the time of the
faneral resurrection ; by which they contend that then every
uman being is to be treated alike, all having a glorious resur
rection, from not only the dead, but from all sin cpntracted in
their life time, so as to fit them for the joys of heaven. But that
an equal consequence arising out of that great event, is to accrue
to all of the human race ahke, is shown not to be true, from
Heb. xi. 35. In that chapter is St. Paul's account of the horrid
suffering of thousands of Christians in his time, of whom he
mentions even women, who refused to receive deliverance from
torture on such conditions as no doubt was offered them, con
trary to their consciences ; submitting to death for Christ's sake,
expecting thereby to have a better resurrection. This, how
ever, cannot be true, if the rusurrection is to operate on all alike.
What resurrection did those martyrs suppose could not be a
good one, on which account they desired a better ? This is
answered in many places of the Scriptures, where it is said that
the wicked dead are to rise or come forth to a resurrection of
damnation, and of shame and eternal contempt, as the original
every where reads. This only hope of all Universalists, there
fore, is in this Scripture annihilated beyond all doubt, as a good
and a 600* resurrection are here spoken of.
In order to give God a good chance to make all mankind holy
in an arbitrary and coercive manner, Universalists suppose the
soul dies when the body does, or deeps, to say the least of it, till

398

HISTORY OF THE FALLEN

the resurrection ; this is their reason for not believing in the
soul's immortality ; hut this is but a fond ehimera, in order to
save aU who die in their sins, notwithstanding Christ has said
that if a man dies in his sins that he oannot come where he is,
die place which he has promised to aU his saints who shall die
in the Lord.
It is said by the Saviour, respecting Judas his betrayer, that
it had been better for that man had he never been born. Mark,
xiv. 21. But if universal salvation in heaven is- certainly to be
the lot of all men, this Scripture cannot be true ; as no matter
how great a man's suffering may be in this life, if he goes to
heaven at last ; it cannot be said of him in any Way it can be
viewed, that it would been better if he had not been born.
Here then the doctrine of future sufferings is also taught, which
no Unversalist can possibly avoid or subvert, and give the text
its full force and meaning. -Even though it could be said of
Judas, that in addition to any sufferings he may have endured
during his natural life and at his death, he should suffer in hell
myriads of ages, and then be released, and enter into a ceaseless
state of happiness, it could not be said with truth, that it would
be better if he had not been bom. There is no way to make
this out but on the idea of etemaZ-punishment. By Universal
ist writers, however, it has been attempted to be shown that the
Saviour's words, " good were it for that man (Judas) if he had
never been born," than to have betrayed the son of man — meant
after all, nothing more than a mere allusion to the sufferings of
Judas, from the time he went out and told the Sanhedrin that
he had betrayed the innocent blood, till the time he went and
hung himself, including his death ; and that the words, "good
had it been," &c. were hut a common mode of expression, then
in use among the Jews, when they wished to speak of any one
whose crimes had rendered them obnoxious to the laws of so
ciety. They contend that the Saviour used these words only in
their common acceptation, as in use among the Jews. But if
so, then it follows that the same might have been said by him in
relation to aU the Christians of that day, for they were counted
as criminals, and went to the death -for their opinions ; good
then, it might have been said, had they ¦ never been born, as
Judas' condition was no worse than that of the martyrs, who
were, put to death in the most awful manner, except his soul
was damned. But we are not at liberty to suppose the Saviour
would bandy words, or common place speeches, with but little
and uncertain meaning, even aUowing the Jews did often use. it
in such a manner ; for all the words of Jesus Christ are the
words of the eternal God, incarnate, who spoke as neve?' man
spake. According to Universalists, Judas Iscariot, in a few hours after
his crime, went directly to heaven, or to a peaceful grave, soul

ANGELS OF THE SCRIPTURES. 399
and body, to await with all saints the sound of the last trump,
when he with them, and all the good and the bad togeth
er," are to ascend to heaven ; while the disciples, who did
not betray Christ, remained on the earth, some a longer and
some a shorter time, suffering all manner Of abuses, and lastly
death, in the most shameful manner ; and gained nothing there-
' by, more than Judas did, who saved himself the trouble of a
longer state of suffering by his more sudden death.
Are we to beUeve, in order to make out that there is no hell
after death, as do Universalists, that Christ had no other allusion
than to the few hours of affliction Judas endured, after he had
betrayed his master, in those awful words, "good had it been for
that man had he never been born 7" We are not — except we
wish to charge the Saviour with a falsehood ; as except the soul
of Judas went to a ceaseless heli'in eternity, the words he there
uttered are not strietly true. Christ came not into the world to
use uncertain language, or common place phrases, by which to
communicate his doctrines — but to speak the truth — to be a re
prover — a corrector of errors — a purifyer of opinions and doc
trines — to guide men in all coming ages tfll the end, into all
truth ; it is derogatory to his God-like character to think other
wise. Had poor wretched Judas have known the doctrine of
UniversaUsts,' as to the final happiness and holiness of all men,
how it would have buoyed his soul up with hope in that dreadful
hour, and would have made him so happy as that he might al
most have been persuaded to kill himself, with joy and triumph,
instead of horror.
Whether there is a state of suffering or not after death, there
would seem to be no doubt, from the reading of the 73d Psalm ;
and though we have so abundantly proved that there is in the
course of this work, yet we will add the following : David, it
appears, had nigh well given up his religion, and concluded that
as the wicked were so prospered in this life, that he had suffered
for naught in the cause of his God and religion ; he even went
so far as to say that he had cleansed his heart and washed his
hands in innocency in vain ; but that when he went into the
sanctuary God had. shown him that this was not true ; for he
there discovered that the end of the wicked was to be damna
tion in hell after death, as we understand him ; then he made
his confession, and acknowledged that he had been exceeding
foolish. See what he says of them in that Psalm : " There are
no bonds (or fears) in their death, their strength (of mind at that
hour, is firm," (being ignorant.) During their lifetime, he says
of them that they were not in trouble as other men, neither are
they plagued as other men. Their eyes stand out with fatness,
they have more than heart can wish. And they say, How doth
God know? is there knowledge in the Most High? Behold^
these are the ungodly, who prosper in the world." But what is

400

HISTORY OF THE FALLEN

the closing scene respecting them? "Surely thou didst set
them in slippery places : thou castedest them down into destruc
tion. How are they brought into desolation as in a moment ?
they are utterly consumed with terrors. As a dream when one
awakeneth, so O Lord, when thou awakest, thou shalt despise
their image." Now, when can all this take place respecting
these characters ? Certainly not in this life ; because the text
describes them as temporaUy happy all their lives, even to deaths
and even then they have no fears. We defy, therefore, all the
ingenuity of all the Universalists of Christendom, to save these
characters from a state of suffering after death, as here attested
to by David ; and if they cannot, then the hell which the orthodox
sects believe exists, is made out. Who are the characters in this
life, whose image God despises ? None is our answer ; for it is
written, "his tender mercies are over aU his works" (in this
Ufe.) But there is coining a time when this wiU'not be true — a
time when God wiU despise the image of the wicked, and will
utterly destroy them with terrors.
If Universalism is true, then the Apostles preached it ; but if
they preached the glad tidings of no hell, no day of judgment,
and no devil, why did the Pagans persecute them ? Nay, it was
because they preached the exact contrary in all the above res
pects. Can an instance be found, where the wicked have ever
pyt to death a Universalist, for telling them that these things do
not exist ? It cannot. Their doctrine agrees so well with the
carnal mind, that persecution cannot be produced from that quar
ter. Do not the wicked, if they believe it, rejoice in Universalism?
as it offers them the prospect of happiness after death, on which
account they care nothing about this life ? and no reason why
they should, for if heaven is sure to all, why trouble themselves
with self denial and the spirituality of orthodox Christianity?
Universalists deny the doctrine of the forgiveness of sin,
when men repent and reform, holding that the conscience suf
fers, till divine justice is satisfied ; on which account pardon is
made impossible. But the Scriptures are against this dogma of
theirs, which to prove we quote as follows : Col. in. 13, " For
bearing one another, and forgiving one another ; if any man
have a quarrel against any, even as Christ forgave you, so also
do ye." In the Lord's prayer, the doctrine of forgiveness is as
prominent a doctrine as any inculcated in it ; which says, " for
give us our trespasses, as we forgive them who trespass against
us." As far back in time as the era of David, this doctrine was
believed, even in the Jewish church ; see the 32d Psalm, verse
5 : " I acknowledge my sin unto thee, (O God,) and mine ini
quity have I not hid. I said I wiU confess my transgressions
unto the Lord : and thou forgavest the iniquity of my sin." In
the same Psalm, at the 1st verse, the same doctrine is expressed:
" Blessed is he whose transgression' is forgiven." Also in the

ANGELS OF THE SCRIPTURES. 401
5tst Psalm, it is written by David :. " Have mercy upoii me O
God! according to thy loving kindness, according unto the
multitude of thy tender mercies, blot out my transgressions."
Also, in Nehemiah, ix. 17, it is said : " But thou art a God ready
to pardon, gracious and merciful, slow to anger, and of great
kindness." Isaiah, lv. 7, teaches the same belief, where it is
written : " Let the wicked forsake his way, and the unrighteous
man his thoughts; and let him return unto the Lord, and he
will have mercy upon him, and to our God$ for he will abun
dantly PARDON."
That remission of sins might be made possible to man on
repentance, was the very object of the promise of the seed of the
woman, who was to come. This we prove from Luke, xxiv.
45, 46, 47 : " Then opened he their understanding, that they
might understand the Scriptures, and said untir them. Thus it is
written, and thus it behoved Christ to suffer, and to rise from the
dead the third day : and that repentance and remission of sins
should be preached in his name among all nations, beginning at
Jerusalem," In this last quotation it is shown, that both the doc
trine of the remission of sins, and that of repentance, are taught ;
and that by the eternal' God himself, in the person of Jesus
Christ, after his resurrection from the dead ; and yet both these
doctrines, so deeply interesting the character of the Son of God,
and the happiness of aU true penitents, is denied by Universal
ists, for the reason above given. As it respects repentance, they
consider this doctrine as held by the orthodox and as taught in
the Scriptures, as highly licentious ; for say they, it allows a
man-to be as wicked as he will all his- life long, providing he
repents but a moment before his death, which saves him. But
this is a false view of the subject ; for as Ufe is so uncertain, it is
always recommended to aU men, by all orthodox ministers of
religion, to repent now ; and besides this, they always teach the
immense importance of spending the whole Ufe in piety and re
ligion; because they believe this circumstance will greatly^
enhance their glorification in heaven, as a reward which the
righteous judge will bestow according to character, at the gen
eral resurrection. With this view, are the doctrines of repent
ance and pardon licentious ? We think not ; while on the con
trary opinion, as held by UniversaUsts, namely, that repentance
and remission are not possible, we show that such an opin
ion is directly licentious, as follows : Will any man be religious^
or lead a virtuous life, except it be for his temporal interest,
when he believes that his own conscious sufferings when he
sins wfll expiate the gitilt ? and when he believes that if he hap
pens to die suddenly, or by accident, a vile and wicked person,
that the general resurrection wiU bring him up soul and body,
fitted for heaven ? We think not ; arid indeed we aver that he
will not ; as such a conclusion is as natural as is effect from

402 HISTORY OF THE FALLEN
cause. The charge of licentiousness lies at the door of Univer
salists,- therefore, so far as we are able to understand the subject.
We could multiply Scripture quotation to a great length, in sup
port of the truth of the doctrines of the remission of sins, and of
repentance, but think the above sufficient. But some Univer
salists, being aware how extremely preposterous it is to deny
these wholesome and strictly Bible doctrines, confound repent
ance, remission, and conscience suffering, all together, beUeving
it consistent/ to be pardoned and punished besides ; which belief
equally nullifies both ideas ; for if a man is punished according
to the demands of divine justice; how is he pardoned 7 or if he
is pardoned how- is he punished ? We answer, that on this
view, punishment and pardon are both destroyed.
This doctrine, that of no repentance, jand no remission of
sins, as bestowed by the Supreme Being for the sake of his Son,
is radically bad in its influence on the morals and dispositions of
men. But in what way, says one ? As follows, we reply : if
God the best of beings, wiU not pardon offences on repentance,
how is it that men who are infinitely less good than God. is, can
pardon each other ? Most certainly if God wm not pardon why
should men do so ? As far as possible, men should imitate in
their disposition the excellencies of their Creator ; and therefore
if God will not pardon, but will exact punishment in this life -to
the full amount, why should not men do so when they trespass
against each other? Such an influence on society would be
very horrible ; and yet it is the direct influence of the no par
don system of Universalists. But the Scriptures are against it,
as in all the above quotations on these subjects, and especially
where it is writen, that except men forgive one another their
trespasses, neither will God forgive them. Christ said to the
man sick of the palsy, "Son be of good cheer, thy sins be for
given thee." Matth. ix. 2.
But as a climax of inconsistency and perversion of Scripture,
as is common to Universalists, we notice Mr. Ballou's free and
fearless use he has made of the 4th verse of the 21st of Rev.,
which reads, "And God shaU wipe away all tears from their
eyes ; and there shall be no more (temporal) death, neither sor
row nor crying, neither shall there be any more pain, for the
former things are passed away." From this text Mr. Balloutis
sure that an end to all suffering is then to be made — when he
could but have known that the whole was spoken of the perse
vering saints, of whom it is said in another place — Rev. ii. 10 :
" Be thou faithful (this was on condition,) until death, and I
will give thee a crown of life." We say he (BaUou,) could have
but known, that the above 4th verse "of the 21st of Rev. was
spoken of the righteous at the end of time ; because the chapter
preceding, namely,the 20th of Rev., from the 11th to the 15th
verses inclusive, describes the damnation of the finally impeni-

ANGELS OF THE SCRIPTURES, 403
tent at the end of time, as'foUows : "And I saw a great white
throne, and him (Christ) that sat upon it ; from whose face the
earth and the heaven (its atmosphere) fled away, (into hell,) and
there was found no more place (in the universe) for them. And
I saw the dead, both small and great, stand before God, (Christ,)
and the books (the Old and New Testaments,) were opened ;
and another book was opened, which is the hook of life, (in
which is written in heaven the names of such as have been
faithful until death,) and the dead were judged out of those
things, which were written in the books, according to their
-works. And the sea gave up the dead that were in it, and death
(the grave,) and hell, (or hades,) delivered up the dead which
were in them, and theywere judged every man according to his
works, (to consist in degrees suited in severity to their charac-
. ters, but all eternal, as God's judgments are eternal.) And death
and hell (the globe Rnd hades, which is in its centre,) were cast
' into the lake of fire : this is the second death. And whosoever
was not found written in the book of life, was cast into the lake
of fire," or the second death. But as it respected the righteous,
who had been faithful until death, a crown of life was given to
every one of them, and from whose eyes accordingly all tears
were wiped, away. How, therefore, Mr. Ballou can infer, that
in the above acount St. John has made no difference between
the finaUy good and finaUy bad, at the day of judgment, is
-strange. Now, could we but believe as Universalists do, we
should immediately discover that all those of whom the Revela
tor speaks, when he says that " whosoever was not found writ
ten in the book of Ufe was cast into the lake of fire," — that this
lake of fire is nothing after all but the Are of God's love — the
fire of the Holy Ghost^-or the fire of the destruction of the Jews
by the Romans — the fire of salvation from alU sin — then we
might say with Mr. Ballou, that sure enough, there should be
no more sorrow, nor crying, nor sighing, nor any more pain,
except what the captive Jews might cry and feel. But this is
not so ; as in the operation of the real fire of salvation, there is
no mention made of brimstone, as is in the case of the fire of
the hell of the damned — which is a very remarkable distinction,
which, if it is. foolish and absurd, the matter lies between God
and those who disbelieve it^ There was no brimstone used at
the siege of Jerusalem, was there ? The result, therefore, is,
that no more sorrow and crying is to be feared or felt by the
finally righteous, after the day of final account ; while to the
other there is to be no end of sorrows. '-

404 HISTORY OF THE FALLEN

Shapes of Spirits, both Good and Bad.
As to the forms or, shapes of evil spirits, in their natural or
first condition, immediately after their fall, or at the present time,
there is no reason to doubt but they retain the same which they
had before their fall— except the lineaments of innocency, hap
piness, and glory of their first condition has departed. But what
was their first shape or fashion of existence ? This can be answered
in no way but by ascertaining what the shape of those angels was
who never feU from their first condition in which they were crea
ted. And as to the shape of such angels, we have no clue by
which to ascertain their forms, except those instances in which
they have appeared to men ; and those have always been in the
human form, clothed with wings, or with white robes. To prove
this, we bring forward the Bible accounts of such appearances.
And in doing this, we shall avoid aU those cases in which there
is a doubt whether the being called an angel was a man or a
spirit; and those other cases, where angels are spoken of, of
whom there is no doubt of their being spirits, but their forms
are not specified. But such as are specified, are as foUows :
Judges, xtii. read the whole chapter, and it will appear that the
angel was in the form of a man, because the wife of Manoah,
and the mother of Samson, speaks of him to her husband as
being a man, not knowing at first to the contrary. But the
sequel, which is found at the 20th verse, shows him to have been
a spirit ; for when the flame of the sacrifice, which Manoah of
fered to the Lord on a rock, the angel ascended in the flame up
toward heaven ; which a mere man could not have done. At
the 6th verse of this chapter, the wife of Manoah said to her
husband, in describing the looks of the man who had been at
their house in " his absence, that his countenance (or face) was
like an angel of God, very terrible."
Daniel, viii. 21, "Yea, whiles I was speaking in prayer, even
the man Gabriel, whom I had seen in the vision, at the begin
ning, being caused to fly swiftly, touched me about the time of
the evening oblation," and informed him of things to come in
after times, respecting the Messiah. The proof that this man
called Gabriel, was a spirit, is that he flew, or was caused, as
the text reads, " to fly swiftly," and to jeveal to Daniel things in
futurity. Can a man fly? We know they cannot; this then
was a supernatural angel, and his form was that of a man, or
Daniel would not have called him a man, if he had not been in
that form.
This same angel, who appeared to Daniel, about five hundred
years' afterwards appeared to Zacharias, at a time when he was
within the holy of holies in the temple, offering the annual
oblation, according to the law of Moses, and said to him, " I am

ANGELS OF THE SCRIPTURES. 405
Gabriel, that stand in the presence of God, and am sent to speak
unto thee." The proof that this Gabriel was a spirit in the form
of a man, is that no man was allowed to enter the holy of holies,
except the High Priest, and him but once a year. And further,
in proof that he was a spirit, when Zacharias came out of the
holy of holies, or from behind the veil of the temp le, he was dumb
and could not speak, by which they perceived that he had seen
a vision. Luke, i. 19, 22. It was this same angel who an
nounced to Mary, the mother of our Lord's human nature, that
the Messiah should be born of her ; as that same angel who
appeared to her is called Gabriel. Luke, i. 26 to 33 inclusive.
It was in the form of a man, that the angel appeared, who came
and roUed away the great stone which had been placed at the
door of the tomb, where the Saviour's body was laid after his
crucifixion; see Matth. xxviii. 2, 3, "And behold there was a
great earthquake : for the angel of the Lord descended from
heaven, and came and rolled back the stone from the door
and sat upon it. His countenance was like lightning, and
his raiment white as snow ; and for fear of him the keepers (the
Roman guard,) did shake, and became as dead men." The
proof /that this same angel was in the form of a man, is found
in Mark, xvi. 5, 6 : " And entering into the sepulchre they,_{the
women, Mary and others,) saw a young man sitting on the
right side, clothed in a long white garment ; and they were
affrighted. And he saith unto them,! be not affrighted. Ye seek
Jesus of Nazareth, which was crucified : he is risen ; he is not.
here : behold the place where they kid him." The proof that
this angel was also a spirit, is that he, " the angel of the Lord
descended from heaven." The same is shown also, from St.
Luke, xxiv. 4 : "And it came to pass, as they (the women, Mary
and others,) were much perplexed thereabout, behold, two men
stood by them in shining garments ; (such no doubt as adorned
the Saviour, when he was transfigured on the mount, when
his raiment became shining, exceeding white as snow, so as no
fuller on earth can white them,) and as they (the women,) were
afraid, and bowed down their faces to the earth, they (the^ an
gels,) said unto them, He is.not here, but is risen."
The account given of the angels who appeared to the women,
who went to the tomb of the Saviour, by Matthew, Mark, and
Luke, is very similar to another account, found in Daniel, x.. 5,
so far as relates to the form and appearance of angels, which
reads as foUows : "Then I Ufted up mine eyes, and looked, and
behold a certain man clothed in linen, whose loins were girded
with fine gold of Uphaz : his body was like the beryl, (a bluish
green pelucid hue,) and his face as the appearance of lightning,
and his eyes as lamps of fire, and his arms and his feet like in
color to polished brass, and the voice of his words like the voice ,
30

406 HISTORY OF THE FALLEN
of a multitude." How wonderful a being was this ; yet hi*
shape was that of man: how ennobled and glorious the human
form, if even the heavenly hosts have this form, and worthy
therefore being redeemed, to be raised from the dead, and to
live forever in heaven, when it shall be made like unto Christ's
florious body. And how doe3 that glorious body look 7 see
Lev. i. from 13 to 15 inclusive : " And in the midst of the seven
candlesticks (John saw) one like unto the son of man, clothed
with a garment down to the foot, and girt about the paps (the
bosom,) with a golden girdle. His head and his hairs were
white like wool, as white as snow ; and his eyes as a flame
of fire ; and his feet like unto fine brass, as if they burned in a
furnace ; and his voice as the sound of many waters," in com
motion. This was the -Son of God, Rev. ii. 18, and was also
the Alpha and Omega, Rev. i. 11.
As to' the form of departed human spirits, we believe they
.retain the same shape as when connected with their bodies, and
that that shape is the same as is the body. Our proof of this, is
the appearance of Moses and EUjah^ on mount Tabor, when the
Saviour was transfigured, in' the presence of three ofhis disciples,
who immediately knew Moses and Elijah, because they ap
peared in their original shape, as when in this life, or the disci
ples could never have distinguished them as being of the human
kind, were it not for this reason. And if we ascertain that even
one departed spirit is -of the human form, we gain the principle,
which estabhshes that all are the same. Many instances of the
appearance of human spirits might here be given, if history and
credible accounts might be allowed as evidence ; but we desist,
as we wish to build all our remarks, deductions, and inferences,
in this work, on the statements of Scripture, and that alone. But
all such appearances have ever been reported to have been in
the human form, who have been seen by mortals.
By the foregoing, -we think we have clearly established, that
the form of angels is that of the human form; and therefore,
think we have also ascertained, such to be the form of Satan
and his angels ; though shorn of their first splendor by the ruin
of their apostacy, and the damnation of their being. So that .
were they permitted to appear in their true form, all that distin
guishes the happy angels of heaven, would appear in these lost
spirits, in an inverse degree ; all that is glorious in one, would
be all that is horrible in the other ; other language we have notf
by which to describe beings so lost, so ruined, so thunder
scarred, and burnt by the blast of the just vengeance of the
Eternal. But by what means evil spirits, as stated in Scripturer
got possession of human souls and bodies, is not revealed ; the
facts are stated, but the manner is conjecture. We know, that
in the common walks of life, the associations of man with man,
that one person's spirit influences another ; and so powerfully,

ANGELS OF THE SCRIPTURES. 407
that not unfrequently the ruin of a fellow associate is secured ,;
while a contrary influence is also often exerted by the good, and
result in consequences as felicitous as the other is disastrous.
The whole intercourse of men is carried on by spiritual influ
ence.; whieh is evident when two persons converse, or when
ideas are exchanged, by voice,-by signs, or by writing ; ail is the
work of mind, and mind is spirit. The body has nothing to
do in this matter, and knows no more about the operations of
the mind, no, not even the brain, than the chariot which con
veys us when we ride for our pleasure, or the ship which bears
its tonnage in gold, from one port to another. The body fur-
Eishedrwith a tongue, with lips and the organs of speech, is that
mode, by the means of which, we commonly communicate ideas/
and is adapted to this state of existence. But this circumstance
cannot preclude the idea that there exists no other modes by
which spirits, without corporeal bodies, may operate upon, or
influence other spirits than themselves, either for good or evfl.
If it does, then all the spiritual beings of another state, are with
out the means of association, a condition far inferior to us. But
this is not so, as can easily be shown, from the evidence there is
of the happy state of the soeiety of the blessed, in communion
with God, and association with each other. If then we per
ceive, that in the.economy of the Creator toward rational exis
tences, society itself is based upon the power of ^spiritual influ
ence; whether with a body or without one, then a possibility
presents itself of such spirits as have no corporeal bodies, influ
encing sueh as have.
But how a thought can be suggested to the mind of man,
without the means of sound or signs, by a spirit, is undefina-
ble by human powers -, yet such is the fact, as can be shown
from God's own word, who certainly knows what is the truth
on this subject ; see Acts, v. 3, " But Peter said, Ananias why
hath Satan filled thy heart to Ue to the Holy Ghost." And
another case, sirrular to that of Ananias, is that of Judas, in his
treachery to his Lord ; see Luke, xxii. 3, 4, " Then Satan en
tered into Judas, and he went his way and communed with the
chief priests and captains, how he might betray him (the Sa
viour) unto them." Is it not clear, therefore, that Satan sug
gested this thought to the mind of Judas? and is it not this
which is meant by the words, " then entered Satan into Judas,"
by influencing his mind in addressing the suggestion to his con
stitutional or besetting sin, which was doubtless covetousness,
but might have been resisted, as there were reasons why he
should not have acquiesced, of far greater weight. than those by
which he allowed himself to be led and overcome ?
Good spirits Ukewise have power to suggest thoughts to the
minds of men, as can be proven from many places in the Bible ;
as when angels are said to have appeared to anyone in a dream,

408

HISTORY OF THE FALLEN

or in a vision, in open conversation or by impressions, as in the
case of St. Paul, while tossing about in the Adriatic sea, exposed
every moment to be" plunged to the bottom ; he says, "there
stood by me this night the angel of God. . . .saying, fear not
Paul, thou must be brought before Caesar; and lo, God hath
given thee all them that sail with thee ;" how good a thing it is
sometimes, for the wicked to be in company with a good man.
It does not appear that Paul saw the angel ; yet he knew that
one had stood by him that night; while he no doubt was praying
for his own life, on account of the infant cause of Christianity,
but also for the lives of the ship's company ; and knew, from a
powerful and sudden impression, that his prayer- should be an
swered. Joseph, the husband of Mary, the mother of Jesus the
Saviour, was warned in a dream to flee into Egypt, to save the
life of the child. St. Peter also, and the Centurion, were both
the subjects of visions ; in which one of them, namely, Corne
lius, was warned of God by a holy angel, to send for Peter.
This angel he saw evidently about the ninth hour of the day,
of whom he enquired what he should do. Acts, x. 3, 4.
. It is not contrary to the laws of eternity, or of invisible beings,
to commune or to converse with mortals ; for even God him
self, is said frequently-to have done this, as in the case of Moses,
who talked face to face with him, though invisible. Also, he
conversed with Solomon twice ; but these cases was in a dream,
in which it is said that God appeared to Solomon— see 2d
Chron. vii. 12 — and related to that monarch that he had heard
his prayer ; and that he would answer it, and fulfill all that he
had promised to David his father, if he, Solomon, and the Jews"
would keep his law.
Agreeable to this rule of spiritual impressions, we do not doubt
thatthe whole race of man, including every individual who has
the use of right reason, are from time to time, more or less the
subjects of supernatural impressions, as carried on by both good
and bad spirits, as well as by the Most High himself; and that
those spiritual impressions are intended for the good and UI of
mortals ; by which human spirits now on .probation may be
profited or damaged as they may choose to make use of such
impressions. It is said in the New Testament — see Acts, vii. 53 — by St.
Stephen, when about to be stoned to death, that the Jews had
even received the law by the disposition of angels, but that they
had not kept it. The whole Scriptures are but one continued
proof of the assiduity and care of good spirits in another world ;
as also the malevolence and assiduity of evil spirits to injure
mankind. In proof of this last idea, we bring the case of Ahab,
one of the kings of -Israel — see 1st Kings, xxii. from the 19th to
the 23d verse inclusive — where the anxiety of an evil spirit, or
one of the fallen angels, is manifested, to go and influence Ahab

ANGELS OF THE SCRIPTURES. 409
to go to the field of battle that he might there be slain ; see the
20th and 21st verses of this chapter, which are exceedingly in
teresting, as follows : " And the Lord said, who shall persuade
Ahab, that he may go up and fall at Ramoth-gUead ? And one
said on this, and another said on that manner. And there
came forth a spirit, and stood before the Lord, and sad, I
will persuade him ;" which he did,- and was the cause of Ahab's
death ; for he was persuaded by this lying spirit in the mouths
of Ahab's false prophets, to go to the battle, who said he should
return in safety ; but this was false, as he died on the day of bat
tle, from the wound of an arrow, shot.at a venture, which entered
his body between the joints of his coat of mail. Does not this
fact prove also, beyond a doubt, the real existence of evil angels ;
for we see he became a lying spirit in the mouths of the false
prophets, to the ruin of Ahab — a work which a good angel could
not engage in.
Phfiip, also, was 'directed by the angel of the Lord to go and
baptize the Ethiopian. Acts, viii. 26. Peter was released from
prison by the ministration of an angel. Acts, v. 19. Many
other instances of spiritual impression, by dream, by vision, and
open; sight, might be- brought from the Scriptures, as evidence
of our:position, but let these suffice.
If then we have succeeded in showing that spirits can and do
influence spirit, both good and bad — natural and supernatural,
we are now prepared, in a measure, to show hoio Satan, and
evil sprits, may have had, in ancient times, and even now, can
have the possession of the souls and bodies of such as give them
selves into his power— evenin this life. In order to investigate
this mysterious subject, we shall bring to our aid, the aU pow-
erfuL principle of faith — a fact of the utmost importance to
Christian theology, as well as to all other systems, whether reti-
gibus or poUtical — for it is said jis a starting point, " that he that
.cometh to God must believe that he is;" by which immense
and unending consequences, to the human soul, as well as body,
are effected. And by a parity of reasoning, may it not be said
also of such as do believe in the being of Satan, that they may,
if they will, of a set and intense purpose, come' as nigh to him,
and receive of his nature, in evil influence, equally as much as
the same set and intense purpose, would ^procure to the soul
and body of a man of an opposite and good influence in drawing
nigh to God? If a man can be as holy as is possible, he also
can be as ivicked as is possible ; and who can mark the boun
daries of either of those principles, even in this life ? It cannot
be ascertained.
The power of faith and prayer, have been in all ages, the
most effective means in conforming and influencing the soul to
holy affections, and religious happiness : so much so, that the
mind may in deed, and in truth, commune with God face to

410 HISTORY OF THE FALLEN
face, though to the mortal, God is invisible, yet that circum
stance makes no difference, because faith to the soul is as sight
to the body, and equally convincing and satisfactory. Can this
be otherwise ? seeing that Enoch was translated by faith from
earth to heaven, as stated Heb. xi. 5. Was it not by this princi
ple, that Elisha the prophet, drew around him, while at Dotham,
— being hemmed in by the Assyrian army — an exceeding great
host of angels, so that he said to his frightened servant, Gehiza,
"they that be with us, are more than they that be with them?"
2d Kings, vi. 16. By this principle^ thousands and millions
have died with transports, while characters of an opposite cast,
have departed with curses and blasphemies burning on their
tongues, or in stupid and sullen insensibility of mind, of which
infidels make their boast. Now, is not this perfectly reason
able, and in accordance with the Scriptures ? for it is written,
" draw nigh to God, and he will draw nigh to you." James, iv.
8 — but how nigh is not stated. And by a parity of reasoning,
may it not be said, he that draws nigh to the devil, in ardor of
desire to become exceedingly wicked, that the devfl wUl draw
nigh to him ? -
It is said by James, iv. 7 : "Resist the devil, and he will flee
from you ;" and of course, if he is not resisted, he will not fly
from us, but come nigher and nigher, as our conduct and evil
affections may invite; even tiU a complete possession takes
place, as can be proved, both from Scripture and otherwise.
But as to certain arts, by which evil spirits can be evoked,
there is no doubt, yet little is known of such things in Christian
countries. But among nations not blessed with the salvation of
Christianity, they are known, or ancient history, with the Bible
itself, is not to be relied on. To this very point, see Acts, xix. 19,
"And many of them that used curious arts, brought their books
together, and burned them," — it is clear that at the time of the
Saviour's ministry, the Jews had among them many demoniacs,
as well as the Gentiles, and wherever the Gospel was carried,
multitudes of evil spirits were dispossessed of their prey, by its
power, and that on that very circumstance the name of Jesus
Christ acquired its celebrity," as being of heavenly origin — " un
clean spirits, crying with loud voices, came out of many," in
subjection to that name. Acts, viii. 7.
Were we to travel in those countries, at the present time,
where the devil is worshipped systematically, as in some parts of
Persia, about the ancient site of Ninevah, in Ceylon, Burmah,
Bagdad, arid many parts of the East Indies, and other heathen
countries, and were we particularly acquainted with circum
stances and things relative to the effects, we should find equally
as many, even now, who are possessed with devils, or evU spirits,
as in the time of the Saviour ; as there is no good reason why
not.

ANGELS OF THE SCRIPTURES. 411
As to the manner by which evil spirits, in ancient, or modern
times, got the possession of human beings, is a matter of pure
conjecture, as before remarked, and therefore, we proceed on that
ground to ascertain the manner of such possessions. It is a fact
we beUeve, that the human constitution of mind is more inclined
to sad and sorrowful sensations than to joyful ones. This we
believe, is the universal experience ; and if a happy sensation
crosses the mind, it is the offspring of hope, or of labored excite
ment, while the general tenor of the feelings of the soul are tinc
tured with gloom, and tending to ferocity. This is everwhere
known to he the case, among savage nations, and would be our
condition, were it not for the labors of social, and Christian edu
cation, which goes to counteract that natural state of mind ; yet
even under this influence, the tenor of the mind is to sadness,
the genuine offspring of the fall. Concerning this, it is said in
Scripture^ 2d Cor. vii. 10, that the " sorrow qf this world work-
eth death p and who can define in how many different ways ?
as when it is deep and poignant, distraction and self-murder are
its consequences, not unfrequently, in all ages of the world.
But if the sorrows of this world do not always lead to such ends,
yet persons of a more than ordinary desponding cast of consti
tution, by giving way to fits of melancholly,/to rage and anger,
unrestrained, and to murmuring against God's providence, being
dissatisfied with all the circumstances of life, fancying that every
one is against them, and that God is their enemy, — it seldom
fails but 3uch persons become dangerous characters in society.
Their -manners are uninviting and gloomy, seeming to be dis
tressed when any one is prospered, and to rejoice and show signs
of pleasure, when any one is ruined in character or property.
They seek to be alone, and to wander in the dark, and in soli
tudes, avoiding human society as much as their necessities will
admit of, invariably fixing the impression, when met with, that
they are possessed with a devU, or some extraordinary affection.
If the passions of hatred and revenge in any one, are secretly
indulged, meditating mischief continually, toward the cause of
their dislike, deeply imbuing the love of unbounded injury, so
as at times to gnash the teeth in secret ; and if this state of mind
it suffered to continue, it will increase in malignity, till reason is-
dethroned, or not allowed to operate, when the person is a ma
niac ; and it may be said that Satan has the possession- Their
looks denote it, the eye beaming with a fearful glare, is never
irradiated with a smile, the hair is suffered to grow till long and
tangled, the clothes become neglected and filthy — indifference of
food takes place, till nearly starved, or else cramming at times
beyond all human appetite — universal ruin and death is the
climax. There are many courses which produce distraction ; as exces
sive jealousy, excessive and inordinate love, excessive oppres-

412 , HISTORY OF THE FALLEN
sion, and religious despair and fanaticism, all of which are of the
devil, and avenues by which devils may enter into the posses
sion of the mind, and the passions of the human race, and have
so done in thousands of instances, as we believe. Hopeless
revenge for irreparable injuries, as in cases of inconstancy be-
-tween lovers, husbands and wives, have produced shocking cases
of Satanic possession, so judged to be from the malignancy
shown in their behaviour. Some have gone distracted in a few
hours, from a fit of anger. A certain person known to the wri
ter, who had been religiously affected by the preaching of a
certain order of Christians, which her husband opposed,, to that
degree, by way of hectoring and tormenting her, till at a certain
time she gave way to a burst of passion, instead of prayer, when
she threw a brickbat at her husband, with all the violence of
intended murder, and that moment lost her reason, and never
recovered it again.
Another instance, though of a different cast, is known to the
writer, of j. woman, whose natural temper was of the fractious
and irrascible description, in which she had through life in
dulged in a very extraordinary manner, rendering herself ex
tremely disagreeable to her family and all about her. At a cer
tain time, a daughter of hers, a young lady of mature age, became
religiously concerned, and continued thus about twb weeks,
when she experienced comfort, through faith in the Saviour of
men. At which time, her mother, who had during the concern
of the daughter made some opposition, became also concerned
on the same account, especially when she witnessed the happi
ness of her child, and the praise she gave to a God of love. She
immediately took to her bed, and wept on account of her condi
tion, as was supposed, for about twenty-four hours j when she
burst out into a rage of profane and blasphemous language, too
horrible for mortal ear, and went immediately distracted. She
continued nine years in that condition, chained most of the time ;
and died without any change for the better, a spectacle of horror
and dismay. She was undoubtedly possessed of a devil, as all
who beheld her were of that opinion; which condition was
brought about, first, from so long indulgence in angry disposi
tion; and second, because she resisted conviction for sin; and
probably cursed the cause in her heart, and became a maniac.
There, are others, who from one degree of spiritual wicked
ness to another, progress till a self willed sufficiency takes place
in the mind ; so much so as that they fancy themselves some
important supernatural character, as the Messiah, a prophet, or
some extraordinary messenger of providence, and claim atten
tion and honor accordingly.
This sort, by way of sanctity and self importance, allow their
hair and beards to grow- its full length, putting oh distracted airs.
affecting to converse with 'spirits, and invisible beings ; and who

ANGELS OF THE SCRIPTURES. 413
can say they do not ? by which they acquire the dread of all
men, however fortified by philosophy, or even religion itself.
By pursuing this course, the restraining influence of God's good
spirit leaves them to the full operation of all evil, when Satan
takes possession. Now the man is prepared for wickedness by
rule ; no human face can daunt him, no threatened punishment
is dreaded, he becomes incased in his own fury and self-will, so
that a terror seems to surround him, a kind of unearthly influ
ence is found creeping over us if he approaches. If their opin
ions and assumptions are treated with contempt by any one,
malice is seen to work its snaky evolutions along their features,
when thoughts of revenge become the happiness of the mind.
Many instances of this kind' have arisen from time to time all
along, since the time of our Lord, of men setting themselves up as
Messiahs ; even within a few years, there was a wretch of this
sort in Ohio, who claimed to be Christ, and seduced quite a
number of the inhabitants to follow him, and to believe in him
for a time. *
We have said before, that all transactions among men are car
ried on by spiritual influence, one man's mind operating on
another, while all the limbs and organization of the body, are in
ignorance of what is passing. In this way one man begets, or
implants his likeness in the mind of another, that is, the likeness
ofhis thoughts or opinions. Now, if the very image of one per
son's opinions can be infused, or in any way implanted in anoth
er, or in thousands, so as to have an abiding influence, who is
prepared to say that spirits, good or bad, if permitted,;, cannot do
as much, or more. As the form of spirits is no interruption to
their passing through solids as easfly as through open space, as
they are immaterial not tangible, any more than is thought ;
how easily, therefore, if permitted, could an evil spirit enter the
heart and brain of a human being, and there abide, giving tone
and direction to all their actions at times, by influencing the
mind to operate on the nerves, by which actions, words and
thoughts should become extravagant and supernatural, or out of
the common order of human conduct. Evil spirits are beings,
and therefore are continually somewhere, and that somewhere
is their location, and if that location is sometimes in the brain of
a human being, distraction of some sort is sure to be effected.
It was no doubt in this way the devils, being intangible, and
having permission, entered into the brains of the swine, so as to
have the power to cause them to run into the sea. But there is,
no doubt, a vast difference to be made between such demoniacal
possessions and those who by arts, known to some, evoke and
command the services of evil spirits ; as in the latter case, the
person having and using such an art, is the controUer, wrule in
the former the evil spirit is the one who rules.
31

414 HISTORY OF THE FALLEN ,
We think, therefore, that the manner by which a devil may
enter into a man, fs plainly enough stated and settled in the New
Testament, to have been by simply entering in, as easily as they
can go any -where else-, if allowed ; which, for reasons un
searchable, have often been permitted, or Scripture and history
are both false on this subject. Were it not for the invisible
providence of God, this same Satan, with his angels would in
stantly enter in, derange and destroy, the whole human race ;
and the cases where evil spirits, have taken the possession
of any one, were doubtless, in most cases, such as had by a
course of inward wickedness, caused the Holy Spirit to with
draw his, protecting as well as his gracious influence ; so
that devils being permitted to have the possession, did actuaUy
enter, and torment such victims of their own folly, as in a mul
titude of places in the New Testament are spoken of.
But to conclude on this subject, we give the belief of that emi
nent and holy man, Adam Clarke, on the subject of spirits, and
of the possibility of acquaintance with them, and of their ability
to appear to men. See his comment on 1st Samuel, xxviii.
15,, on the subject of the woman of Endor, as follows : 1st.
"I believe there is a supernatural and spiritual world, in
which human spirits, both good and bad, live in a state of con
sciousness. 2d. I believe there is an invisible world, in which
various orders of spirits, not human, good and bad, live and act.
3d. I believe that any of these spirits, may, according to the
order of God, in the laws of their place of residence, have inter
course with this world, and become visible to mortals. 4th. I
beUeve there is a possibility, by arts not strictly good, to evoke
and have intercourse with spirits not human ; and to employ,
in a certain Umited way, their power and influence. 5th. I be
lieve that the woman of Endor had no power over the spirit of
Samuel the prophet; nor that any incantation can avail, over
any departed saint of God, nor indeed over any human spirii
whatever."

Attributes of Satan, and Evil Spirits.
But as to Satan, and his demon coadjutors, what are their
powers and attributes ? are they everywhere present or hot,.
which some incline to beUeve % This is impossible, as there
can be but one- everywhere present being, and that is God.
How is it then, as some may enquire ; as Satan appears to be
everywhere present by being a universal tempter to evil ? This
is probably the secret of it : the heart of man is Satan's repre
sentative ; and has, ever since die fall of Adam, been his faithful

ANGELS OF THE SCRIPTURES. 415
representative, by way of depravity ; and were that being, with
aU his associate fallen spirits, at a blow of the Almighty hand,
swept out of being, yet men would continue sinners ; because
they have naturally bad and corrupt natures, even from infancy,
tending thitherward. But it is our opinion, that were there no
Satan nor subordinate spirits of that description, that the world
would not witness so many violent acts of wickeness as it now
does— deeds of horror, as in some cases, which seems to exceed
the capabilities of man,
But although Satan, or any of the fallen angels," are not
omnipresent, yet they are spirits; antf as such, possess the
power of inconceivable swiftness, so that the circuit of the earth
can probably be made by them in a few minutes. But notwith
standing this, the Scripture settles the point, that Satan moves over
the earth leisurely and at his wfll, seeking opportunities of moral
ruin ; see 1st Peter, v. 8, who says, "Be sober, be, vigilant, because
your adversary, the devil, as a roaring lion walketh about, seek
ing whom he may devour." And also, Job,'ii. 2, where it is
seen that Satan's answer to the interogation of the Almighty,
respecting from whence he came, wasthat "from going to and
fro in the earth^ and from walking up and down in it."
But how do we prove that spirits can pass swiftly from one
place to another ? We prove it from Daniel, ix, 21, who says
that while he was speaking in prayer, the man Gabriel, who
was a spirit or angel, flew swiftly, and touched him about the
time of the evening oblation. But from whence did he fly?
We cannot tell ; but most certainly from some place" in immen
sity of space ; perhaps from heaven itself, on this errand to pious
Daniel. That Satan can pass swiftly from one part of space to
another, is more than intimated by the New Testament, which
says that Satan is the prince of the power of the air, the region
in which speed by flight is performed. So that if he will, he
can*visit any quarter or particular part of the earth or ihe plan
ets, as speedily as he may desire, and from thence away, or can
remain, as the interests ofhis kingdom may require
Who does tibt know with what amazing velocity a thought
can travel, and how much it can review in a few moments ? and
that it has only to think of the most distant regions of the far
heavens, when krit is there, and as quickly as far away in some
other direction, if it will ? Now allowing that Satan has as
much power in this respect, as the mind of man, there is no diffi
culty in ascribing- to him and to his subordinate spirits, a suffi
cient degree of omnipresence for all the purposes of his evil
nature, and to bear out the Scriptures in their incidental state
ments of his power and attributes to do evil, and to superintend
the affairs of his kingdom, in opposition to God and his, Christ.
We have no doubt he can descend into the. earth — as all evil
" spirits Can — and return when he will ; or pass through any

416

HISTORY OF THE FALLEN

globe of the universe, as substances are no objection to the pro
gress of spirits.
But there is another advantage which Satan has, besides that
of the power of velocity ;' which is, there are multitudes of fallen
spirits like himself, but inferior to Satan, and various among
themselves, as to intellectual powers, who are at his command,
and do his will, so far as their power extends. That he is a
king, is shown from Rev. ix. 11, "And they (the inhabitants of
hell,) had a king over them, which is the angel of the bottom
less pit, whose name in the Hebrew tongue is Abaddon, but in
the Greek hath his name Apollyon," both of which names signi
fy a destroyer. If then he is a king, or a prince, as he is fre
quently called in the New Testament, he must of necessity have
subjects, and laws, by which they are governed, who are no
doubt the fallen angels, who fell from heaven at the same time
with himself But what those laws are, is unknown to mortals,
as they bplong to the invisible mysteries of eternity ; but no doubt
consist in part of schemes, plans, and stratagems, by which to
injure the" creatures of God, who are endowed with the gift of
free agency, as well as of intellectual powers.
That good spirits are engaged in aiding man's happiness, as
well as that bad spirits are equally engaged to produce contrary
effects, is shown from the Bible ; see Dan. x, 13, and onward, " But
the prince of the kingdom of Persia withstood me one and twen
ty days ; but lo, Michael,, one of the chief princes, came to help
me, and now I am come to make thee understand what shall
befal thy people in the latter days." But this is not the only in
stance which can be brought as proof that good and bad angels
contend about the affairs Of men ; see St. Jude, 9th verse, where
is an account of the contention which took place about the body
of Moses, between Michael, the same arch-angel mentioned
above, and Satan. But why single out those two instances,
when the whole Bible is full of accounts to this effect, by which
it appears that heaven and hell are in constant conflict on man's
account, each addressing themselves to man's free agency, the
one for his salvation, the other for his ruin.
But the reason why Satan delights himself in the work of our
ruin, is because man is a creature of God, an intellectual being,
having in this sense the image of God in some degree, by which
tbe evil one is gratified, and in a manner revenged for his loss
of heaven ; and because it is also the direct operation of his very
nature, now that he is fallen, and shipwrecked of all the excel
lencies he was in possion of in heaven. From which it is easy
to perceive how the devil is a universal tempter ; which we have
said is, first, himself, second, by the assistance of associate spirits,
and third, by the fallen nature of man, which is by far the most
efficient aid to his purposes in the earth ; which are counteracted
only by faith in the blood and merits of Jesus Christ.

ANGELS OF THE SCRIPTURES. 417
Evidence of Polycarp, the Martyr, against Universalists,
in Relation to a Hell, after Death.
Universalists vainly boast that all the apostles, disciples, ahd
first Christians of the first age of Christianity, believed as they
do, about the universal and unconditional happiness of all the
human race, after death. But how should they bow their heads
in confusion, and hide their faces for shame, when they read the
sentiments uttered by the martyr Polycarp, to the pro-consul of
Tragan — the emperor of Rome, at that time — when lie was
about to be burnt,, because he was a Christian. What does he
say iu that awful hour, when his faith was about to be put to
the severest test, by torture ; when the pro-consul threatened to
burn him aUve if he would not swear by the genius of the Em
peror, and blaspheme Christ, the crucified ? He replied : " You
threaten me with fire, which burns for a moment, and will
soon be extinguished ; but alas, you are ignorant of the judg
ment to come, and of the fire of everlasting torments, reserved
for the ungodly."
No man wiU pretend, that Polycarp meant, by the words
"judgment to come," the destruction of Jerusalern ; as that
had happened sometime before Polycarp's death. What fire of
everlasting torments did Polycarp refer to, in that speech to the
pro-consul ? Certainly, to no event which could happen in this
life. It could not have been the fire of salvation so often alluded
to- in this work, as believed in, by Ballou, which, he has partly
discarded in the Preface of his work. It could not have been
the destruction of Jerusalem : as the ungodly of that time could
not be effected by it, in a way of torment. There is no way to
understand him, but of the damnation of hell, after death, when
the ungodly are to go into a fire of everlasting torments, as the
martyr has called it.
That this was the universal belief of the Asiatic Christians, at
that time, which was but one hundred and thirty-three years
after the crucifixion of Christ, is shown from the fact that Poly
carp was the great teacher of the Churches, by his writings and
preaching, in that quarter of the globe ; and that this was the
fact, is shown from the acclamations of the multitude when they
burnt him, who cried aloud, " This is the great doctor of Asia,
the father of the Christians ; this is the destroyer of our gods,
who hath taught men not to offer sacrifices, nor to worship
them." And to prove this was the belief of the writers of the
New Testament, if such proof is required, more than then own
statements in their writings, we have only to recollect that this
same Polycarp was a disciple of St. John, the Revelator, of
whom he learnt this great doctrine. John, the Revelator, lived
till nearly the end of the first century, with whom Polycarp had

US HISTORY OF THE FALLEN
been acquainted from his youth, a lapse of about thirty-eight
year's. This we make out from Eusebius, one of the early wri
ters of ecclesiastical history ; who says that Polycarp died aged
ninety-five, and that he died in the year of our Lord 166 ; which
would: make their acquaintance about thirty-eight years, as St.
John died about the year A. D. 100 ; see Eusebius, page 146.
What are Universalists to do with this witness against them ?
by whom we prove, that in the first age of Christianity the doc
trine of the eternal punishment of the finally impenitent in hell
in eternity, was believed in; because they so read and so under
stood the Bible on that subject, and especially the New Testa
ment. It is of no importance for them to cite the writings of
Origen, a man of great importance as a heretic, who Was not
born till about twenty years after the death of Polycarp,- but who
it is true, did not believe the orthodox doctrine on this subject.
We sayit is. of no importance that this writer believed a con
trary opinion, because the opinion came into being too late to
give it force and influence, as those opinions nearest the foun
tain are the most to be relied on. Origen was a great critic, and
a scholar in the languages, but of no importance as a spiritual
or orthodox teacher. Origen's opinions were considered here
sies, and were opposed by the orthodox church for many ages,
the same as they are now opposed in the Arians, Socinians, and
Universalists, by the orthodox of the present times ; and came
up too late to claim fellowship with the primitive belief of the
first Christians.

Proofs of the Immortality of the Human Soul.
That the souls of the human race die at the time the body
dies, is unreasonable and unnecessary, as. well as contrary to
Scripture. It is unreasonable, inasmuch as there appears to be
no use in such a procedure ; for it may be enquired, of what
importance can it be that the soul should die with the body, and
thus leave a blank in its being of some-thousands of years before
the resurrection of the bodies ? ' It it unnecessary ; for the same
reason that it is unreasonable. There can arise out of such a
circumstance, no developement of Divine wisdom, toward the
furtherance of human happiness ; as we can easily perceive
there does in the death of the body, now that its companion, the
soul, has become a sinner ; as we have hinted in another place,
in this work. It is contrary to Scripture, direct to the point, as
well as contrary to fair inference, in many places in that book.
The fac| that God breathed in the nostrils of Adam, the breath

ANGELS OF TH« SCRIPTURES. 41$
of* life ; and of his becoming therefore a living soul, is proof
direct to the point. See Gen. 1st chapter. The reason wc con
sider this a proof of the undying nature of the soul of man, is
because the same word, living, is applied to God, who is called
the living God, who, no person believes, can ever die.
That the soul lives, after being separ'ated from the earth, is
shown from several passages of the Bible, which we proceed to
give to the inspection of the reader ; as follows : " And EnOeh
walked with God, and he was not ; for God took him." —
Gen. v. 24. Concerning this it is said by St. Paul, that
, " Enoch by faith was translated, that he should not see (or taste
of) death ; and was not found, because God had translated.
him." Now, if he did not die, as St. Paul states, it follows that
he is not dead, either body or soul ; as it is not likely that his
soul would die, whue his body should be kept alive. We there
fore, think that we prove by this, that there is at least, one im
mortal soul, of the human race, if no more. The case of Elijah,
the Tishbite, is similar to the one, above ; who was also transla
ted without passing through death ; see 2d book of Kings ii. 11.
Now that the soul of Elijah, the prophet, did not die, and is not
now dead, is shown from his appearing on the Mount, of trans
figuration, to Peter, James, and John, who heard him converse
with Christ. Also, that the souls of men do not die when their
bodies die, we show from the appearance of the soiil of Moses,
at the same time with Elijah, on the Mount ; who also was- '
heard to converse with the Saviour.
But to settle this question, we give the two foUowing Scripr
ture accounts, which to us, is irresistable testimony that the soul
lives in a state of as perfect consciousness, as it does whfle con
nected with its companion, the body, in this life. See St. Luke,
xxiii. 43, where an account of a certain conversation which took
place between the Saviour and one of the malefactors with him
on the cross : " And Jesus said unto him, Verily I say unto thee,
today shalt thou be with me in paradise." This' he said to the
thief, because he had beheved on him — had repented of his sins,
and on the cross was born again, and had in his agony,- prayed
to the Messiah, to be remembered when he should come into his
invisible kingdom, in another world, after death. Now as the-
thief's body was not taken away from the earth, but was disposed
of according to the rites ofsepultre, belonging to executed crim
inals ; and that it could not go from Jerusalem, where it died, it
Mows, mat when the thief prayed, saying "remember me,"
^c., that he meant his soul, by the word me, and that Christ
meant the same thing by the word thou ; as he said : " To day
thou shalt be with me in paradise."
Our next and last evidence, (though we could bring many
more passages of Scripture in support of the opinion,) is found
Re?, yi. 9, 10, "And when he (the angel) had opened the fifth

420 HISTORY OP THE FALLEN
seal, I saw (says St. John,) under the alter, the souls of them
that were (the bodies,) slain for the word of God, and for the
testimony which they held : and they cried with a loud voice,
saying, How long, O Lord, holy and true, dost thou not judge
and avenge our blood on them that dwell on the earth. And
white robes were given unto every one of them ; and it was said
unto them that they should rest yet for a little season, until their
fellow servants also, and their brethren, that should be killed as
they were, should he fulfilled." Here it is plainly stated, that
the soul is a living conscious being, whether in the body or out
of it, or it could not be said of them as above shown, that they
cried with a loud voice to God, and that white robes was given
to every one of them, which marks- their happy ..condition,
though they evidently disapprove of the manner they were cut
off from the earth, by the revilers of their most holy faith. Rev.
xxi. 8, 9, furnishes proof that the soul lives on, though the body
dies ; for when St. John was about to fall down and worship the
' angel who had showed him so-much, the angel said, " see thou
do it not; for I am thy fellow servant, and of thy brethren the
Prophets," and of necessity had once lived on the earth, or he
could not have been one of the prophets ; but which of them ?
There is none that can tell, though it has been conjectured to
have been the soul of the prophet Daniel.
We believe, however, that the idea of the death of the soul
was invented by Universalists, in order to give God a s:ood
chance to make all such persons holy, as may or have died in
their sins, at the general resurrection ; yet there is no need of
this, as God could as easily, at the hour or moment of dissolu-
tion or death, have arbitrarily made them thus, as to wait till the
resurrection. But to sum up the whole matter and end the
work, Universalists seem to think that God governs the universe
of moral existences by physical strength, the same as a man
would turn round a grind-stone ; on which account they seem
to expect that he will turn his affairs over and over, so as exactly
to suit himself; and being infinitely good, as well as infinitely
powerful, will therefore bring the whole human race, some how
or other to heaven, safe and sound. But to this we reply, that
if he governs in this way, he would, from his own infinite good
ness and power, have prevented the occurrence of sin and moral
evil altogether, if he does not like it ; and that he does not
is shown from Habakkuk, i. 13, " Thou art of purer eyes than
to behold evil, (sin,) and cannot look on iniquity" with allow
ance ; and that he does not, is the whole tenor of the Bible ;
consequently God is not the author of moral evil, but erring free
agents only. THE END.

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