the Rev. S. C. Thacher, in which he charges the Panoplist with the attempt to fasten on the Unitarians of this country all the odium of Mr. Belsham's peculiar views, and replies to what he conceived to be other misrepresentations of the reviewer, particularly to the accusation of hypocritical concealment, brought against the Unitarians. Several pamphlets were written in this controversy by Dr. Channing, Dr. Samuel Worcester, of Salem, and some others, mostly in 1815. The tendency of this controversy was to draw a sharp and distinct line between the parties. The Panoplist had urged on the Orthodox the necessity of a separation "in worship and communion from Unitarians." From that time the exchange of pulpits between the clergymen of orthodox and liberal denominations, in a great measure, ceased, though all were not prepared for this decided step. Many congregations were much divided in opinion; a separation was viewed by many as a great evil; many were strongly opposed to it, but it now became inevitable. The Unitarian controversy, strictly so called, brought up the question of the rights of churches and parishes, respectively, in the settlement of a minister. Before the excitement on this subject had subsided, another controvery arose, occasioned by Dr. Channing's sermon, preached at Baltimore, at the ordination of Mr. Sparks. This controversy embraced the doctrine of the Trinity, and the doctrines of Calvinism generally, all of which were subjected to a very thorough discussion. Professor Stuart, of Andover, appeared in defence of the Trinity, and Mr. Andrews Norton in opposition to it, in an article in the Christian Examiner, subsequently enlarged and published in a separate volume, under the title, "A Statement of Reasons for not believing the Doctrine of Trinitarians, concerning the Nature of God, and the Person of Christ." Dr. Woods, of Andover, defended the doctrines of Calvinism, and Dr. Ware, of Harvard University, replied. There were several replications and rejoinders on both sides. A discussion was at the same time going on between Mr. Sparks of Baltimore, and Dr. Miller, of Princeton. By the time this controversy subsided, the Orthodox and Unitarian Congregationalists were found to constitute two distinct bodies. The ministers of both divisions, however, in Massachusetts, still annually met in convention as Congregationalists, a name which belongs equally to both, but have, elsewhere, little religious fellowship or communion. Such is the origin and history, so far as they can be given here, of the American Unitarians, viewed as constituting a distinct class or denomination of Christians. They are mostly the descendants of the old Congregationalists of New England, and are still Congregationalists, the forms of which they value for what they regard as their scriptural simplicity, as well as from many ancestral associations. • STATISTICS. It is difficult to estimate the number of Unitarians in the United States; and of their character for intelligence, piety, and benevolence, it does not become us, in the present article, to speak. When they have no separate place of worship, they continue in many instances united in worship with orthodox societies. From the Fifteenth Report of the Executive Committee of the American Unitarian Association (May, 1840,) it appears that the number of religious societies and churches professedly Unitarian, in Massachusetts, was then 150; in Maine, 15; in New Hampshire, 19; and out of New England, 36. The number has since increased, and is now estimated in all about 300. These are Congregational Unitarians, to whom this article refers. The same document assigns to the denomination called Christians, (who are also Unitarians,) in 1833, 700 ministers, 1000 churches, from 75,000 to 100,000 communicants, and from 250,000 to 300,000 worshippers. Besides the Congregational Unitarians, it is computed that there are now in the United States, about 2,000 congregations of Unitarians, chiefly of the sect called Christians, Universalists, and Friends or Quakers. Among the periodicals which utter Unitarian sentiments, at the present time, are the Christian Register, a weekly paper, commenced in Boston, in 1822; the Monthly Miscellany of Religion and Letters, a monthly publication in Boston, commenced in 1829; and the Christian Examiner. The latter was originally issued under the name of the Christian Disciple, a monthly publication, commenced at Boston in 1813, under the superintendence of the late Dr. Noah Worcester. It continued under his charge until 1819, when a new series was commenced under different editors. This series terminated with the fifth volume, at the end of 1823. The work then took the name of the Christian Examiner, which is still continued, a number being issued every two months, the 34th volume being now in the course of publication. This work, which combines literature with theology, has always sustained a high reputation for learning and ability,-nearly all the more eminent Unitarians of the day having been, at different times, numbered among its contributors. The American Unitarian Association was founded in Boston, in 1825. An extensive correspondence is carried on, and other business transacted by the general secretary of the Association; and there are now several auxiliaries in different parts of the United States. The Association holds its annual meetings at Boston, in May of each year, at which the report of the secretary is read, after which various topics are discussed in speeches or addresses. The Association, through its Executive Committee, issues tracts monthly, of which the 16th volume is now in the course of publication. destitute societies, and does something for It furnishes temporary aid to small and domestic missions, particularly in the Western States. There is also a Book and Pamphlet Society, not under the control of the Association, but which co-operates, in some measure, with it, and distributes a large number of books and tracts. tion speaks of the condition and prospects The last annual report of the Associaof the denomination, as in a high degree encouraging. multiplying in New England, and in vaSocieties, it affirms, are rious parts of the South and West. If the spirit of active controversy in the sect is passing away, as some think, the importance of a living, practical faith, and an The present year, active efforts have been earnest piety, was never more deeply felt. made, and not wholly in vain, to raise funds to meet the wants of the denomination, especially to educate young men for the ministry, to assist destitute societies, and support missionaries; in different ways tianity, and aid in building up the kingdomn to promote the cause of spiritual Chrisof the Redeemer in the world. HISTORY OF THE UNIVERSALISTS. BY THE REV. A. B. GROSH, UTICA, N. Y. SUCH is the general and approved name | city. Third, a brief summary of the of that denomination of Christians, which is distinguished for believing that God will finally save all mankind from sin and death, and make all intelligences holy and happy by and through the mediation of Jesus Christ, the Saviour of the world. Anciently, believers in this sentiment were called by its opposers, "Merciful Doctors ;" and at a later day, "Hell-Redemptionists" and "Restorationers;" and within a few years past, efforts have been made to create a distinction among them, by classing them as "Restorationists" and "Ultra-Universalists ;"-but the denomination itself, though composed of all classes thus attempted to be distinguished and divided off, claims for itself the sole name of UNIVERSALIST, and disclaims any other distinctive title by which to be designated. The great general sentiment of the final, universal salvation of all moral beings from sin and death, in which this denomination is united, and by which it is distinguished, is termed Universalism; or, sometimes, by way of varying the phrase ology, "the Abrahamic faith;" because it is the gospel that was declared to Abraham-or, sometimes, "the Restitution," or, "the Restitution of all things," &c. But that the reader may have as full information of this denomination and its faith, as the limits of this work will permit, I will state-First, the history of the sentiment peculiar to it. Second, the rise, progress, present condition, and prospects of the denomination in its collective capa general views held by Universalists, and the principle scriptures on which they rely for support. I. THE HISTORY OF THE SENTIMENT, OR DOCTRINE, OF UNIVERSAL SAL- The first intimation of God's purpose to destroy the cause of moral evil, and restore man to purity and happiness, is contained in the promise that the serpent, (which represents the origin and cause of sin,) after bruising man's heel, (a curable injury of the most inferior portion of humanity,) should have its head bruised by the woman's Seed. (Genesis iii. 15.) A bruise of the head is death to the serpent, (and to what that reptile represents ;) and the destruction being effected by the Seed of the woman, shows man's final and complete deliverance from, and triumph over, all evil. In accordance with the idea conveyed by representing man's heel only, as being bruised, is the limitation of the punishment divinely pronounced on the first pair of transgressors, to the duration of their earthly lives-(Genesis iii. 17, 19)—and the total absence of every thing like even a hint, that God would punish Cain, or Lamech, or the antediluvians, with an infinite or endless penalty-and the institution of temporal punishment only, in the law given by Moses. And the intimation of the final, total destruction of the very cause of moral evil, and of all its works or effects, (or all sin,) is further explained and confirmed by later and more conclusive testimony, in which it is stated that Jesus would destroy death and the devil, the devil and all his works; and and that the grave (Hades, or Hell) and its victory, and death and its sting, (which is sin,) would exist no more after the resurrection of the dead. (See Heb. ii. 14; 1 John iii. 8; and 1 Cor. xv. 54-57.) This brief intimation of the ultimate destruction of evil, and man's salvation therefrom, grew into that divine promise to Abraham and his descendants, which the apostle Paul expressly calls "the gospel," viz., that in Abraham and his seed, (which seed is Jesus Christ,)" shall all the families," "all the nations," and "all kindreds of the earth be blessed"-by being "turned away every one from iniquity," and by being "justified (i. e. made just) by faith." (Compare Genesis xii. 3, xviii. 18, xxii. 18, and xxvi. 4, with Acts iii. 25, 26, and Galatians iii. 8.) Christ being a spiritual Prince, and a spiritual Saviour only, and this gospel being a spiritual promise; of course the blessings promised to all, in Christ, will be spiritual also, and not merely temporal. For all that are blessed in Christ, are to be new creatures. (2 Cor. v. 17.) Accordingly we find this solemn, oath-confirmed promise of Godthis "gospel preached before due time to Abraham"-made the basis and subject of almost every prophecy relating to the ultimate prevalence, and universal, endless triumph of God's moral dominion under the mediatorial reign of Jesus Christ. pectively final, spiritual and internal subjection that is meant-" for we see not yet all things put under him," &c. (Heb. ii. 8, 9.) And in 1 Cor. xv. 2428, this subjection is represented as taking place after all opposing powers are put down, and the last enemy is destroyed-and it is connected with the subjection of all alike unto Jesus, and of Jesus unto God, and is declared to be, that God may be all that is in all ;—thus most emphatically and conclusively showing that nothing but a thorough, spiritual subjection of the whole soul to God can be intended. And that it is to be strictly universal, is evident, also, from the 27th verse, where God is expressly named as the only being in the universe who will not be subjected to the moral dominion of Jesus-thus agreeing with the testimony of Hebrews ii. 8, before quoted. Again: the promise of universal blessedness in the gospel, under the figure of a feast for all people, made on Mount Zion, and the swallowing up of death in victory, recorded in Isaiah xxv. 6-8, is very positively applied by the Apostle Paul to the resurrection of all men to immortality-thus showing its universality, its spirituality, and its endlessness. (See 1 Cor. xv. 54.) And again; in Isaiah lv. 10, 11, God gives a pledge that his word will more certainly accomplish all it is sent to perform, than will his natural agents perform their mission. In Isa. xlv. 22-24, he informs us that the mission of his word is, to make every knee bow, and every tongue swear allegiance, and surely say that in the Lord each one has righteousness and strength. The apostle to the Gentiles, in speaking of the flesh-embodied Word of God, Jesus of Nazareth, in a very emphatic manner confirmed the absolute universality of this promise, by declaring that it included all in heaven, and in earth, and under the earth, in its promise of final salvation, by gathering them into Christ. (See Phil. ii. 9-11.) This acknowledg ment of Jesus, as universal Lord or owner, is to be made by the influence of the Holy Spirit-(1 Cor. xii. 3; and Rom. xiv. 8, But if we would obtain a more perfect understanding of those prophetic promises, we must examine them in connexion with the expositions given of their meaning, by the Saviour and his apostles, in the New Testament. One or two examples are all that can be given here. The subjugation of all things to the dominion of man, (Ps. viii. 5, 6,) is expressly applied to the spiritual subjugation of all souls to Jesus, by the writer of the Epistle to the Hebrews, who declares it a universal subjection; ("for in that he put all in subjection under him, he left nothing that is not put under him;") and that it is not the present phy-plied by the translators, and is no part of the sical or external subjection, but the pros-original scripture • The word "one" being in italics, was sup 9, compared with John vi. 37-39, and Phil. iii. 21)—and is called reconciliation, without which, indeed, it could not be a true spiritual subjection and allegiance. (Col. i. 19, 20; and Eph. i. 8-10.) Thus have we very briefly traced the rise and gradual development of the doctrine of universal salvation, from its first intimation down to its full and clear exposition; thus proving that it is, indeed, "the restitution of all things, which God hath spoken by the mouths of all his holy prophets, since the world began"-(Acts iii. 21)—and the gospel which God "hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things." This gospel of the great salvation, so abundantly testified to by the apostles of the Saviour, was undoubtedly the faith of the primitive churches. True, other matters more directly engaged the preaching and controversies of the early teachers; for both Jews and Gentiles de nied that Jesus was a divinely commissioned teacher, and that he rose from the dead after his crucifixion and burial-and many also denied the resurrection of the dead in general. But it is a fact clearly stated on the page of ecclesiastical history, and proved by the writings of the early Fathers themselves, that the doctrine of universal salvation was held, without any directly counter sentiment being taught, until the days of Tertullian, in A. D. 204; and that Tertullian himself was the first Christian writer now known, who asserted the doctrine of the absolute eternity of hell-torments, or, that the punishment of the wicked and the happiness of the saints were equal in duration. Nor was there any opposition to the doctrine of universal salvation, until long after the days of Origen, (about A. D. 394,)-nor was it ever declared 'a heresy by the Church in general, until as late as the year 553, when the fifth General Council thus declared it false. But that the reader may have names and dates, we will here name a few of the most eminent Fathers, with the date of their greatest fame, who openly avowed and publicly taught the doctrine of Universalism. A. D. 140, the authors of the Sibylline Oracles; 190, Clement, President of the Catechetical School at Alexandria, the most learned and illustrious man before Origen; 185, Origen, the light of the Church in his day, whose reputation for learning and sanctity gave rise to many followers, and finally a great party, in the Christian Church, the most of whom (if not all) were decided believers and advocates of Universalism. Among these we will merely name, (for we have no room for remarks,) Marcellus, Bishop of Ancy ra, and Titus, Bishop of Bostra; A. D. 360, Gregory, Bishop of Nyssa, and Gregory Nazianzen, Archbishop of Constantinople; 380, Theodore, Bishop of Mopsuestia, and Fabius Manus Victorinus; A. D. 390, the Origenists, the Gnostics, and the Manicheans generally held it about this time, and many eminent fathers whom we have not room to particularize. Those we have named quoted the same texts, and used many of the arguments in proof of the doctrine, that are now urged by Universalists. And it is a remark-worthy fact, that the Greek Fathers who wrote against endless misery, and in favor of Universalism, nevertheless used the Greek word aion and its derivatives, (rendered ever, for ever, everlasting, and eternal, in our common English version of the Bible,) to express the duration of punishment, which they stated to be limited-thus proving that the ancient meaning of these words was not endless duration when applied to sin and suffering. For instances, with reference to author and page, see the "Ancient History of Universalism, by the Rev. H. Ballou 2d" from which the foregoing very condensed statement is extracted. After existing unmolested, in fact, after being the prevailing sentiment of the Christian Church, for nearly 500 yearsespecially of that portion of the Church nearest Judea, and therefore most under the influence imparted by the personal disciples of the Lord Jesus,-Universalism was at last put down, as its Great Teacher had been before it, by human force and authority. From the fifth General Council, in A. D. 553, we may trace the rapid decline of pure Christianity. During all the dark ages of rapine, blood and cruelty, Universalism was unknown in theory as it was in practice; and the doctrine of ceaseless sin and suffering prevailed without a rival. But no sooner was the Re |