ing support in their hopes and their faith, and the modern, like the primitive Church, shall hold in its purity the doctrine of uni. versal salvation from sin and suffering.

II. THE HISTORY OF THE UNIVERSAL-
IST DENOMINATION, AND ITS PRE-
SENT CONDITION AND PROSPECTS.

Great Britain being very generally Universalists, also, in sentiment and preaching, all who embrace Universalism in connexion with the doctrine of the divine unity, join the Unitarians; and hence it is, that the denomination does not increase as rapidly in Great Britain as it does in this country, though the doctrine is spreading there very extensively, and also on the Continent.

formation commenced, and arts and learning began to revive, and the scriptures to be read and obeyed, then Universalism again found advocates, and began to spread in Christendom. The Anabaptists of Germany and of England openly embraced it-many eminent men of worth, talents and learning, embraced and defended it— and it formed the hope and solace of hundreds of pious men and women of various As a denomination, Universalists began denominations. Among many others who their organization in England, about 1750, embraced and taught Universalism, we under the preaching of the Rev. John have room only to name Winstanley, Ear- Kelly, who gathered the first church of bury, Coppin; Samuel Richardson, author believers in that sentiment, in the city of of "Eternal Hell Torments Overthrown;" London. Mr. Kelly, and his congregaJeremy White, Chaplain to Cromwell, tions generally, held to a modified form of and author of "The Restoration of all the doctrine of the Trinity; this has given Things;" Dr. Henry More, Archbishop a character accordingly to Universalism Tillotson, Dr. Thomas Burnet, William in Great Britain, which it does not possess Whiston, Sir Isaac Newton, Dr. George in the United States. The Unitarians of Cheyne, Chevalier Ramsay, John William Petersen, Neil Douglass, James Purves, Dr. Hartley, author of "Observations on Man;" Bishop Newton, Sir George Stonehouse, Rev. R. Barbauld, and his wife, Anna Letitia Barbauld, the authoress; many of the General Baptists, in England; the English Unitarians, almost universally -especially Drs. Priestley, Lindsey, Belsham, and others-and many eminent men in Holland, France, and Germany. In the latter named country, the sentiment has spread most generally, and is now held by a vast majority of both the evangelical and the rationalist Christians: so much so, that Professor Sears has styled it "the orthodoxy of Germany;" and Mr. Dwight declares that there are few eminent theologians in that country but what believe it. In the United States the sentiment is held, with more or less publicity, among sects whose public profession of faith is at least not favorable to it as among the Moravians, the German Baptists of several kinds, a portion of the Unitarians, a few Protestant Methodists, and even among the Congregationalists and Presbyterians, according to Professor Stuart's statement. And it will undoubtedly continue to spread silently and unseen, among the more benevolent and affectionate portions of all sects, as rapidly as true scriptural knowledge enlightens their minds; until their prayers for the salvation of the lost shall find an answer

Universalism was introduced into the United States as a distinctive doctrine, by John Murray. Mr. Murray had been converted from Methodism by the preaching of Mr. Kelly, and emigrated to this country in 1770, and soon after commenced preaching his peculiar views in various places in New Jersey, Pennsylvania, New York, Rhode Island, and Massachusetts, and thus became the principal founder of the denomination. For a very interesting biography of Mr. Murray, we refer the reader to his Life; and for a fuller history of the sentiment and denomination generally, and especially of Universalism in America, than my limits will allow me to furnish, I refer the reader to the "Modern History of Universalism, by Rev. Thomas Whittemore." This, with the "Ancient History of Universalism," before referred to, will give a continuous history of the doctrine, from the days of the apostles down to A. D. 1830.

In the United States, to which we now confine our very brief sketch, Universal

versalists, all Christians who believe in universal salvation from sin and death. From this feeble commencement we date the rise of the Universalist dencni

with it, persecutions dark and fierce were waged against it by the religious world. Legal prosecutions were commenced against our members in Massachusetts and New Hampshire, to compel them to support the established sects, and to render illegal the ministerial acts of our preachers, as marriage, &c. For several years they were thus persecuted, insulted, and subjected to vexatious and expensive lawsuits, and denied the Christian name and sympathies, until they were compelled, in self-defence, to assume a denominational name and form, and at last even to publish to the world a written Profession of Faith: not to trammel the minds or bind the consciences of their members, but to comply with a legal requisition, and inform the world what they did believe and practise as a Christian people. The first meeting of delegates (from probably less than ten societies) for this purpose, was held in Oxford, Massachusetts, September 14th, 1785. They took the name of "Independent Christian Universalists." Their societies were to be styled, "The Independent Christian Society in —, commonly called Universalists." They united in a "Charter of Compact," from which we make the following brief extract, as expressing the views and feelings of the denomination to this day.

ism had been occasionally advocated, from pulpit, and press, before the arrival of Murray. Dr. George De Benneville, of Germantown, Pa., a learned and pious man, was a believer, and probably pub-nation on this continent. Simultaneous lished the edition of Seigvolk's "Everlasting Gospel," a Universalist work which appeared there in 1753. The Rev. Richard Clarke, an Episcopalian, openly proclaimed it while rector of St. Philip's Church, in Charleston, S. C., from 1754 to 1759. Dr. Jonathan Mayhew, Congregationalist, of Boston, preached and published a sermon in its favor in 1762. Besides, the Tunkers (or German Baptists,) and Mennonists generally, and some among the Moravians, (including Count Zinzendorf, who visited this country,) held it, though it is believed they did not often publicly preach it. But Mr. Murray was the first to whose preaching the formation of the denomination can be traced. After itinerating several years, he located in Gloucester, Massachusetts, where the first Universalist society in this country was organized in 1779; and the first meeting-house, excepting Potter's, in New Jersey, was erected there by the same, in 1780. Shortly previous to this, other preachers of the doctrine arose in varoius parts of New England, among whom were Adam Streeter, Caleb Rich, and Thomas Barnes -and organized a few societies as early as 1780. Elhanan Winchester, celebrated as a preacher among the Calvinistic Baptists, and, next to Murray, the most efficient early preacher of Universalism, was converted at Philadelphia, in 1781. The most of these early preachers, thus almost simultaneously raised up of God, probably differed considerably from Mr. Murray, and from each other, on various doctrinal points, while they held fellow. ship with each other as believers in the common salvation; and thus was probably laid the foundation of that heavenly liberality of feeling among Universalists in this country, which led them to tolerate a diversity of religious opinions in their denomination, almost as great as can be found in all the opposing sects united; and causes them to hold fellowship as Christians, with all who bear that name and sustain that character; and as Uni

"As Christians, we acknowledge no master but Christ Jesus; and as disciples, we profess to follow no guide in spiritual matters, but his word and spirit; as dwellers in this world, we hold ourselves bound to yield obedience to every ordinance of man for God's sake, and we will be obedient subjects to the powers that are ordained of God in all civil cases; but as subjects of that King whose kingdom is not of this world, we cannot acknowledge the right of any human authority to make laws for the regulation of our consciences in spiritual matters. Thus, as a true independent Church of Christ, looking unto Jesus, the author and finisher of our faith, we mutually

594

agree to walk together in Christian fellowship, building up each other in our most holy faith, rejoicing in the liberty wherewith Christ has made us free, and determining by his grace no more to be entangled by any yoke of bondage."

On this broad foundation (Jesus Christ being the chief corner-stone) of freedom of opinion and conscience-this liberality and toleration of widely differing views and practices in non-essentials-and this world-wide, heavenly charity to the brotherhood, and to all mankind-the denomination was then based on that foundation it has thus far been builded up a holy temple to the Lord; and on that foundation of Christian liberty, love, and truth, may it ever continue, until every soul God has created is brought into it as a lively spiritual stone of the universal building.

:

"The General Convention of the New England States and others," which was recommended by the meeting of delegates above noticed, held its first session in Boston, in 1786, and met annually thereafter. In 1833 it was changed into the present" United States' Convention," with advisory powers only, and constituted by a delegation of four ministers and six laymen, from each state convention in its fellowship. Rev. Hosea Ballou (yet living in a green old age, and actively engaged in preaching and writing in defence of the Restitution) was converted from the Baptists in 1791. His "Treatise on the Atonement," published in 1805, was probably the first book ever published in this country that advocated the strict unity of God, and other views accordant therewith. That and his other writings, and his constant pulpit labors, probably have changed the theological views of the public, and moulded those of his own denomination into a consistent system to a greater extent than those of any other man of this age, and in this country. In 1803, as before stated, the General Convention, during its session in Winchester, N. H., was compelled to frame and publish the following Profession of Faith. It is the only one that has ever been adopted and published by that body.

"I. We believe that the Holy Scriptures of the Old and New Testaments

contain a revelation of the character and will of God, and of the duty, interest, and final destination of mankind.

whose nature is love; revealed in one Lord "II. We believe there is one God, who will finally restore the whole family Jesus Christ, by one Holy Spirit of Grace, of mankind to holiness and happiness.

happiness are inseparably connected; and "III. We believe that holiness and true that believers ought to maintain order, and practise good works, for these things are good and profitable unto men."

of Faith, the entire denomination remained In the unity of this General Profession without any disturbance, until in 1827; when an effort commenced to create a division on the grounds of limited punishment after death, and no punishment after death. It finally resulted in a partial diwho held to punishment after death, from vision of a few brethren in Massachusetts, the main body, and the formation by them of "the Massachusetts Association of Restorationists." brethren agreeing with these few in sentiBut the great body of ment, refusing to separate from the denomination, and the few who did secede being nearly all gradually absorbed into the Christian (or Freewill Baptist) and Unitarian denominations, or coming back to the main body, the Restorationist Association. became extinct, and the division has ceased, except in the case of two or three preachers, and probably as many societies, which yet retain their distinctive existence in Massachusetts alone. Besides these, there States, and perhaps as many preachers, are one or two societies in the United who refused to place themselves under the jurisdiction of the ecclesiastical bodies of the denomination, yet profess a full and hearty fellowship for our faith and general principles.

tion, we give the following statistics, to Leaving the history of the denominashow within a small space the progress, past gain, and present condition of the denomination in several of the principal States of the Union, and in the United States and Territories, and British Provinces.

1799, first association in 1800, first meet-
Maine. First society organized in
ing house erected in 1804, State Conven-

tion organized in 1828. It has now one | and Academies, 1098 Societies, 709 MeetState Convention, 8 Associations, 2 Perio- ing Houses, and 707 Preachers. There dicals, 2 Schools, 127 Societies, 103 have been 25 new meeting houses, and 45 Meeting Houses, and 70 Preachers. new preachers added during the last

the baptism of the spirit only; whether they use or reject forms; and whether they believe in punishment after death or not. In short, nearly all the differences of opinion which have rent the rest of Christendom into hundreds of opposing sects, exist in the Universalist denomination, without exciting any division or even strife; yea, they seldom cause even any controversy. Such is the harmonizing influence of the doctrine of one Father, one Saviour, one interest, and one final destiny for the whole human family! Universalists require, as the great evidence and only test that a professing Christian is what he pretends to be, the manifestation of the spirit of Jesus in his daily walk and con

God and man-that he has the spirit of Christ dwelling in his soul, as well as the light of truth in his understanding. "By this shall all men know that ye are my disciples, that ye have love, one to another," said Jesus; and the only certain way to know that a man has such love, is to see it in his life and actions. No professions, no forms or ceremonies, can ever so well evince this love, as living it.

him, suffered no other punishment than what is the mere consequence of unbelief. Winchester was a Trinitarian of the "orthodox" stamp, and held to penal sufferings. Both were Calvinistic in their views of human agency, and both believed in suffering after death. Mr. Ballou was Arian in his views of God's mode of subsistency; but gradually abandoned the doctrine of the pre-existence of Christ, and became convinced that sin and suffering begin and end their existence in the flesh. Others, probably, differed somewhat in these and other particulars from these three brethren. But, very generally, Universalists have come to entertain, what are commonly called, Unitarian views of God, of Christ, of the Holy Spirit, and of Atone-versation-practical proofs that he loves ment, at least there appears to be a very general similarity between us and the English Unitarians, not only on those subjects, but also on the nature and duration of punishment, on the subject of the devil, and demoniacal agency, and on the final salvation of all moral beings. The Rev. Walter Balfour, a convert from the Congregationalist ministry, in Massachusetts, by his "Inquiries into the meaning of the original words rendered hell, devil, Satan, for ever, everlasting, damnation, &c. &c.," and more especially by his "Letters on the Immortality of the Soul," led some to adopt the opinion that the soul fell asleep at death, and remained dormant until the resurrection, when it was awakened, and raised in the immortal, glorious, and heavenly image. But all, or very nearly all Universalists agree in the opinion, that all sin and suffering terminate at the resurrection of the dead to immortality, when Death, the last enemy, shall be destroyed; and sin, the sting of death, be no more; and Hades (hell or the grave) will give up its victory to the Reconciler of all things in heaven, earth, and under the earth, unto God; and God be all that is in all. (See 1 Cor. xv.)

Those who wish to obtain more full and definite information respecting our views, are referred to the following out of the many excellent works published on the subject, viz.: Ballou on Atonement; Ballou on the Parables; Whittemore on the Parables; Whittemore's Guide to Universalism; O. A. Skinner's Universalism Illustrated and Defended; Pro and Con of Universalism; Williamson's Argument for Christianity; Williamson's Exposition and Defence of Universalism; Ely and Thomas's Discussion; D. Skinner's Letters to Aikin and Lansing; Smith's Divine Government; Winchester's Dialogues; Siegvolk's Eyerlasting Gospel; Petitpierre on Divine Goodness; (these four, and several other good works, are published in the first ten numbers of the "Select TheoBut, as before stated, they keep fellow-logical Library," by Gihon, Fairchild & ship as Universalists with all Christians Co., Philadelphia-cost, only $1,00 for who believe in the final salvation of all the ten numbers); Streeter's Familiar intelligences from sin and death, whether, Conversations; Balfour's Inquiry; Balin other respects, they are Trinitarian four's Second Inquiry; Balfour's Letter's or Unitarian; Calvinistic or Arminian; to Professor Stuart; Paige's Selections whether they hold to baptism by immer- from Eminent Commentators; Sawyer's sion, sprinkling or pouring of water, or to Review of Hatfield's "Universalism as It