Chapter 9

Those who have since taken to themselves the name of Restorationists, viewed these innovations as corruptions of the gospel, and raised their voices against them. But a majority of the convention having espoused those sentiments, no reformation could be effected. The Restorationists, believing these errors to be increasing, and finding in the connection what appeared to them to be a want of engagedness in the cause of true piety, and in some instances an open opposition to the organization of churches, and finding that a spirit of levity and bitterness characterized the public labors of their brethren, and that practices were springing up totally repugnant to the principles of Congregationalism, resolved to obey the apostolic injunction, by coming out from among them, and forming an independent association. Accordingly a convention, consisting of Rev. Paul Dean, Rev. David Pickering, Rev. Charles Hudson, Rev. Adin Ballou, Rev. Lyman Maynard, Rev. Nathaniel Wright, Rev. Philemon R. Russell, and Rev. Seth Chandler, and several laymen, met at Mendon, Massachusetts, August 17, 1831, and formed themselves into a distinct sect, and took the name of _Universal Restorationists_.

The Restorationists are Congregationalists on the subject of church government.

The difference between the Restorationists and Universalists relates principally to the subject of a future retribution. The Universalists believe that a full and perfect retribution takes place in this world, that our conduct here cannot affect our future condition, and that the moment man exists after death, he will be as pure and as happy as the angels. From these views the Restorationists dissent. They maintain that a just retribution does not take place in time; that the conscience of the sinner becomes callous, and does not increase in the severity of its reprovings with the increase of guilt; that men are invited to act with reference to a future life; that, if all are made perfectly happy at the commencement of the next state of existence, they are not rewarded according to their deeds; that, if death introduces them into heaven, they are saved by death, and not by Christ; and if they are made happy by being raised from the dead, they are saved by physical, and not by moral means, and made happy without their agency or consent; that such a sentiment weakens the motives to virtue, and gives force to the temptations of vice; that it is unreasonable in itself, and opposed to many passages of Scripture. (See Acts 24:25; 17:30, 31. Heb. 9:27, 28. Matt. 11:23, 24. 2 Pet. 2:9. 2 Cor. 5:8-11. John 5:28, 29. Matt. 10:28. Luke 12:4, 5; 16:19-31. 1 Pet. 3:18-20.)

UNIVERSALISTS.

The grand distinguishing characteristic of this class of Christians is their belief in the final holiness and happiness of the whole human family. Some of them believe that all punishment for sin is endured in the present state of existence, while others believe it extends into the future life; but all agree that it is administered in a spirit of kindness, is intended for the good of those who experience it, and that it will finally terminate, and be succeeded by a state of perfect and endless holiness and happiness.

Doctrine.

The following is the “Profession of Belief,” adopted by the General Convention of Universalists in the United States, at the session holden in 1803. It has never been altered, and it is perfectly satisfactory to the denomination.

“ART. I. We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God, and of the duty, interest, and final destination, of mankind.

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

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

History.

Universalists claim that the salvation of all men was taught by Jesus Christ and his apostles. It was also taught and defended by several of the most eminent Christian fathers; such as Clemens Alexandrinus, Origen, &c. In the third and fourth centuries, this doctrine prevailed extensively, and, for aught which appears to the contrary, was then accounted orthodox. It was at length condemned, however, by the fifth general council, A. D. 553; after which, we find few traces of it through the dark ages, so called.

It revived at the period of the reformation, and since that time has found many able and fearless advocates;—in Switzerland, Petitpierre and Lavater; in Germany, Seigvolk, Everhard, Steinbart, and Semler; in Scotland, Purves, Douglass, and T. S. Smith; in England, Coppin, Jeremy White, Dr. H. More, Dr. T. Burnet, Whiston, Hartley, Bishop Newton, Stonehouse, Barbauld, Lindsey, Priestley, Belsham, Carpenter, Relly, Vidler, Scarlett, and many others.

At the present day, Universalism prevails more extensively than elsewhere in England, Germany, and the United States.

In England, the Unitarian divines, generally, believe in the final salvation of all men. Dr. Lant Carpenter says, “Most of us, however, believe that a period will come to each individual, when punishment shall have done its work—when the awful sufferings with which the gospel threatens the impenitent and disobedient, will have humbled the stubborn, purified the polluted, and eradicated malignity, impiety, hypocrisy, and every evil disposition; that a period will come (which it may be the unspeakable bliss of those who enter the joy of their Lord to accelerate, which, at least, it will be their delight to anticipate,) when he who ‘must reign till he hath put _all enemies_ under his feet,’ ‘shall have put down all rule, and all authority, and power.’ ‘The LAST ENEMY, death, shall be DESTROYED.’ ‘Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father,’ ‘who wills that all men should be saved, and come to the knowledge of the truth,’—that truth which sanctifies the heart,—that knowledge which is life eternal,—and God shall be ALL IN ALL.”

In Germany, nearly every theologian is a believer in the final salvation of all men. Speaking of Professor Tholuck, Professor Sears says, “The most painful disclosures remain yet to be made. This distinguished and excellent man, in common with the _great majority of the Evangelical divines_ of Germany, though he professes to have serious doubts, and is cautious in avowing the sentiment, believes that all men and fallen spirits will finally be saved.” Mr. Dwight, in his recent publication, says, “The doctrine of the eternity of future punishments is almost universally rejected. I have seen but one person in Germany who believed it, and but one other whose mind was wavering on this subject.” Universalism may, therefore, be considered the prevailing religion in Germany.

In the United States, Universalism was little known until about the middle of the last century; and afterwards it found but few advocates during several years. Dr. George de Benneville, of Germantown, Penn., Rev. Richard Clarke, of Charleston, S. C., and Jonathan Mayhew, D. D., of Boston, were, perhaps, the only individuals who publicly preached the doctrine before the arrival of Rev. John Murray, in 1770. Mr. Murray labored almost alone until 1780, when Rev. Elhanan Winchester, a popular Baptist preacher, embraced Universalism, though on different principles. About ten years afterwards, Rev. Hosea Ballou embraced the same doctrine, but on principles different from those advocated by Mr. Murray or Mr. Winchester. To the efforts of these three men is to be attributed much of the success which attended the denomination in its infancy. Although they differed widely from each other in their views of punishment, yet they labored together in harmony and love, for the advancement of the cause which was dear to all their hearts. The seed which they sowed has since produced an abundant harvest.

The ministry of the Universalist denomination in the United States, hitherto, has been provided for, not so much by the means of schools, as by the unaided, but irresistible influence of the gospel of Christ. This has furnished the denomination with its most successful preachers. It has turned them from other sects and doctrines, and brought them out from forests and fields, and from secular pursuits of almost every kind, and driven them, with inadequate literary preparation, to the work of disseminating the truth. This state of things has been unavoidable, and the effect of it is visible. It has made the ministry of the Universalist denomination very different from that of any other sect in the country; studious of the Scriptures, confident in the truth of their distinguishing doctrine, zealous, firm, industrious; depending more on the truths communicated for their success, than on the manner in which they are stated. It has had the effect, also, to give the ministry a polemic character—the natural result of unwavering faith in the doctrine believed, and of an introduction into the desk without scholastic training. But the attention of the denomination, in various parts of the country, has of late been turned to the education of the ministry; and conventions and associations have adopted resolves requiring candidates to pass examinations in certain branches of literature. The same motives have governed many in their effort to establish literary and theological institutions. The desire to have the ministry respectable for literary acquirements, is universal.

A few years since, a small number separated from the denomination, and adopted the appellation of _Restorationists_. To prevent misapprehension, it may be repeated, that, although a few have thus seceded, yet a difference of opinion in regard to the duration of punishment has not disturbed the harmony of the denomination generally, nor is it regarded as sufficient cause for breach of fellowship, or alienation of heart and affection.

The Universalists quote the following texts of Scripture, among others, in support of their sentiments:—Gen. 22:18. Ps. 22:27; 86:9. Isa. 25:6, 7, 8; 45:23, 24. Jer. 31:33, 34. Lam. 3:31-33. John 12:32. Acts 3:31. Rom. 5:18, 21; 8:33, 39; 11:25-36. 1 Cor. 15:22-28, and 51-57. 2 Cor. 5:18, 19. Gal. 3:8. Eph. 1:9, 10. Phil. 2:9-11. Col. 1:19, 29. 1 Tim. 2:1-6. Heb. 8:10, 11. Rev. 5:13; 21:3, 4.

We copy the following from the _Trumpet and Universalist Magazine_ of June 4, 1836. It is by the Rev. HOSEA BALLOU, of Boston, in answer to the question, “Who are Universalists?”

“There seems to be an evident propriety in calling all who believe in the final holiness and happiness of all mankind, _Universalists_. There appears no good reason why those who believe in a limited punishment, in the future state, should have a less or a greater claim to be called Universalists, than those who entertain a hope that all sin and misery end when the functions of life cease in the mortal body. As they both agree in the belief that God is the Savior of all men, if this belief entitle one to the name of Universalist, of course it gives the other the same title. The Rev. John Murray was called a Universalist, and he called himself by this name, although he admitted there might be suffering hereafter, in consequence of blindness or unbelief. It is true, he did not allow that the sinner was punished for sin, either here or in the future world, in his own person, because he maintained that the whole penalty of the divine law, for the sin of the whole world, was suffered by the Lord Jesus, as the head of every man. He allowed, notwithstanding, that the natural consequences of sin would inevitably follow transgression, as we see is the case by every day’s observation. So, likewise, was the Rev. Elhanan Winchester called a Universalist, and he called himself so, although his views respecting a state of retribution, and the sufferings to which the wicked in the world to come will be subjected, were widely different from those entertained by Mr. Murray. Mr. Winchester believed in a place of material fire and brimstone, where the wicked would endure a torment as intense as has been represented by those Christians who believe in endless misery. But, as he believed that all these sufferings will end, though they might continue for many thousand years, and that those miserable wretches will at last be subdued and reconciled to the divine government, and be happy, he was denominated a Universalist.

“The Rev. Dr. Huntington is ranked a Universalist, equally with those who have been named; but he believed in no punishment hereafter, being Calvinistic in his views of the demerit of sin, and of the atonement made by Christ.

“From the commencement of the denomination of Univeralists in this country, there has been a difference of opinion respecting the doctrine of rewards and punishments, among both the clergy and the laity belonging to the connection. But this difference was not considered, in those times, a good reason for a distinction of either name, denomination, or fellowship. All united in the cheering hope that, in the fulness of the dispensation of times, sin will be finished, transgression ended, and all moral intelligences reconciled to God, in true holiness and everlasting happiness. A view so grand and glorious, so full of comfort, of joy, and of peace, and so triumphant, was sufficiently powerful to draw together all who enjoyed it, and to hold them together as a denomination distinct from all those who hold the unmerciful doctrine of endless punishment.

“When the General Convention of the New England States, professing the doctrine of universal salvation, appointed a committee to draft articles of faith and a constitution, by which it might be known and distinguished from other religious sects, care was taken to appoint on that committee brethren whose views differed respecting the subject of a future state of rewards and punishments. The worthy and fondly-remembered brother Walter Ferriss, who penned that instrument, was a believer in future rewards and punishments; but he so wrote that confession of faith as to comprehend the full belief of universal salvation, without making any distinction between the belief of future punishment, or no future punishment. And it is well remembered that this circumstance was, at the time of accepting the report of the committee, viewed as one of its excellences.

“It seems improper to give so much weight to different opinions, which differ not in principle, but in circumstances only, as to constitute them walls of separation and disfellowship. If one believe that all misery ends with this mortal state, and another believe that it may continue twenty years after, and then come to an end, is there any real difference as to principle? All believe that our heavenly Father holds all times and seasons, and all events, in his own power, and that he worketh all things after the counsel of his own will. And, moreover, all believe that God will have all men to be saved, and to come unto the knowledge of the truth. This constitutes us all Universalists, and calls on us to keep the unity of the spirit, and to walk in the bonds of peace.”

ROMAN CATHOLICS.

The following Creeds and Rule of Faith contain the fundamental principles of the Latin or Roman church.

Apostles’ Creed.

“I believe in God the Father almighty, Creator of heaven and earth; and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, sitteth at the right hand of God the Father almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Ghost; the holy Catholic church; the communion of saints; the forgiveness of sins, the resurrection of the body; and life everlasting. AMEN.”

It is doubtful who composed the above Creed. It was not in common use in the church until the end of the fifth century. See _King’s History of the Apostles’ Creed_.

The Symbol, Or Creed Of St. Athanasius.

“Whosoever will be saved, before all things it is necessary that he hold the Catholic faith;

“Which faith except every one do keep entire and inviolate, without doubt he shall perish everlastingly.

“Now, the Catholic faith is this—that we worship one God in Trinity, and Trinity in Unity.

“Neither confounding the persons, nor dividing the substance.

“For one is the person of the Father, another of the Son, another of the Holy Ghost.

“But the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty co-eternal.

“Such as the Father is, such is the Son, and such is the Holy Ghost.

“The Father is uncreated, the Son is uncreated, and the Holy Ghost uncreated.

“The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible.

“The Father eternal, the Son eternal, and the Holy Ghost eternal.

“And yet they are not three Eternals, but one Eternal.

“As also they are not three Uncreated, nor three Incomprehensibles; but one Uncreated, and one Incomprehensible.

“In like manner, the Father is almighty, the Son almighty, and the Holy Ghost almighty.

“And yet they are not three Almighties, but one Almighty.

“So the Father is God, the Son is God, and the Holy Ghost is God.

“And yet they are not three Gods, but one God.

“So likewise the Father is Lord, the Son is Lord, and the Holy Ghost is Lord.

“And yet they are not three Lords, but one Lord,

“For, as we are compelled by the Christian truth to acknowledge every person by himself to be God and Lord,

“So we are forbidden by the Catholic religion to say there are three Gods or three Lords.

“The Father is made of no one, neither created nor begotten.

“The Son is from the Father alone, not made, nor created, but begotten.

“The Holy Ghost is from the Father and the Son, not made, nor created, nor begotten, but proceeding.

“So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.

“And in this Trinity there is nothing before or after, nothing greater or less; but the whole three Persons are co-eternal to one another, and coëqual.

“So that in all things, as has been already said above, the Unity is to be worshipped in Trinity, and the Trinity in Unity.

“He, therefore, that will be saved, must thus think of the Trinity.

“Furthermore, it is necessary to everlasting salvation, that he also believe rightly the incarnation of our Lord Jesus Christ.

“Now, the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and Man.

“He is God of the substance of his Father, begotten before the world; and he is Man of the substance of his mother, born in the world.

“Perfect God and perfect Man; of a rational soul, and human flesh subsisting.

“Equal to the Father according to his Godhead, and less than the Father according to his Manhood.

“Who, although he be both God and Man, yet he is not two, but one Christ.

“One, not by the conversion of the Godhead into flesh, but by the taking of the Manhood unto God.

“One altogether, not by confusion of substance, but by unity of person.

“For as the rational soul and the flesh is one man, so God and Man is one Christ.

“Who suffered for our salvation, descended into hell, rose again the third day from the dead.

“He ascended into heaven: he sitteth at the right hand of God the Father almighty; thence he shall come to judge the living and dead.

“At whose coming all men shall rise again with their bodies, and shall give an account of their own works.

“And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.

“This is the Catholic faith, which except a man believe faithfully and steadfastly, he cannot be saved.

“Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, one God, world without end. AMEN.”

This Creed is said to have been drawn up in the fourth century. “It obtained in France about A. D. 850, and was received in Spain and Germany about one hundred and eighty years later. We have clear proofs of its being sung alternately in the English churches in the tenth century. It was in common use in some parts of Italy in 960, and was received at Rome about A. D. 1014.” This Creed is retained by the church of England, but the Protestant Episcopal churches in the United States have rejected it.

The Nicene Creed.

“Credo in unum Deum, Patrem omnipotentem, Factorem cœli et terræ, visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum, ante omnia sæcula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum, non factum; consubstantialem Patri, per quem omnia facta sunt. Qui propter nos homines, et propter nostram salutem, descendit de cœlis. Et incarnatus est de Spiritu Sancto ex Maria Virgine; ET HOMO FACTUS EST: crucifixus etiam pro nobis sub Pontio Pilato, passus, et sepultus est. Et resurrexit tertia die, secundum Scripturas. Et ascendit in cœlum, sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos et mortuos: cujus regni non erit finis. Et in Spiritum Sanctum, Dominum et Vivificantem; qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per Prophetas. Et unam Sanctam, Catholicam, et Apostolicam Ecclesiam. Confiteor unum Baptisma, in remissionem peccatorum. Et expecto resurrectionem mortuorum. Et vitam venturi sæculi. Amen.”

Translation.

“I believe in one God, the Father almighty, Maker of heaven and earth, of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God. And born of the Father, before all ages. God of God, Light of Light, true God of true God, begotten, not made; consubstantial to the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven. And was incarnated by the Holy Ghost of the Virgin Mary; AND HE WAS MADE MAN: was crucified also under Pontius Pilate; he suffered, and was buried. And the third day he rose again, according to the Scriptures. And he ascended into heaven. Sits at the right hand of the Father. And he is to come again with glory to judge the living and the dead; of whose kingdom there shall be no end. And in the Holy Ghost, the Lord and Giver of Life, who proceeds from the Father and the Son, who, together with the Father and the Son, is adored and glorified; who spoke by the Prophets. And One, Holy, Catholic, and Apostolical Church. I confess one Baptism, for the remission of sins. And I look for the resurrection of the dead; and the life of the world to come. Amen.”

This Creed was adopted at Constantinople, A. D. 381. It is used in the Protestant Episcopal churches in England, and occasionally in those of the United States.

The foregoing Creeds are copied from Catholic books.

The Catholics, both in Europe and America, acknowledge the following Rule is “all that, and only that, belongs to Catholic belief, which is revealed in the word of God, and which is proposed by the Catholic church to all its members to be believed with divine faith.”

“Guided by this certain criterion,” they say, “we profess to believe,