ART. XXV. State of the Doctrine and Denomination of Universalists. It will be recollected by the readers of the 'Expositor and Review,' that in the number for January last, a full account was given, so far as it was practicable, of the existing state and prospects of the Universalist denomination. It cannot be expected that a review of a like character, following so closely upon the other, will embrace a very considerable number of additional facts, since we propose to take up only the circumstances of principal interest which have occurred since that time. We During the last six months, the usual prosperity has attended the denomination. The increase of new Societies has not lessened; the call for preaching has been unabated; the number of candidates for the Ministry, although not sufficient for the actual want, has promised a large accession of pulpit talent; and the public Journals continue to be efficiently supported. In fine, the prosperity of Universalism has become a proverb among its enemies as well as among its friends. can hardly take up a paper upon the subject, in which this fact is not acknowledged. The friend of Universalism mentions it as a cause of joy and congratulation; the enemy, as a matter of sorrow and regret, as showing the depravity of mankind, and the eagerness with which they run into error. Thus we read, in a recent orthodox review of Universalism,' many will rally under the banner of Universalism. To us it seems not unlikely that Universalism, very much as it is now taught, may yet become in this country a much more formidable adversary of truth and righteousness, than any other heresy. Let the moral conflict between pure christianity and all its opposites grow more intense; let those great masses of infidelity which now lie dormant, be roused into activity; let the various parties of evangelical christians be brought to act in harmony, if not in concert; let external pressure force the elements of evil into a closer combination, and it will not be strange if Universalism shall draw together, and amalgamate within itself, all the varieties of opposition to the kingdom of Christ. Unitarianism has been tried; the experiment was made in circumstances most favorable to success; but Unita rianism does not answer the purpose; it is too refined, too literary, too negative and sceptical, to produce an impression on the multitude. Atheism has been tried; but it is too bold, too shocking to the nature of man as a social being, and it has failed entirely. A desperate effort is now put forth for popery; but popery requires too much blind faith, too much subjection to its priesthood to carry the day with Americans. Universalism too has its obvious disadvantages. It cannot but be revolting to every intelligent man of common candor and honesty. It too peremptorily contradicts the testimony of consciousness, and the admonitions of natural conscience. Yet it has its advantages, not over the truth, but over other forms of opposition to the truth. It has none of the aristocratic refinement of Unitarianism. It is not so undisguised and shocking as atheism. It wears the face of liberality, and seems to breathe the spirit of democracy, as if it must needs be the deadliest foe of popery. It has great versatility: while it carries its own recommendations to the professed haters of godliness, it can sometimes put on an aspect of mysticism and devotion that imposes on the weak minded.'1 Setting aside the bitterness of this author to Universalism, and his misrepresentations of the nature and tendency of the doctrine, we have here his unsolicited acknowledgment that Universalism is fast spreading, and is taking the lead, and will finally swallow up in itself all other systems of liberal christianity. There is no fact more generally admitted in New England, and we suppose it must be so in New York and Pennsylvania, if not further south, than that the denomination of Universalists enjoys an unparalleled and unaccountable prosperity. Within the last six months, efforts have been made by certain of the Universalist editors to furnish perfect lists of the Universalist clergy in the several states. Some states have not been reported, and from others entire returns have not been made. We are enabled, however, by what has been done, to pronounce with some certainty, that the number of preachers in the United States will vary very slightly from three hundred. The exact number of societies is not known, but it must be from two to three times as large as that of the preachers. The meetings of the Conventions and Associations the pres See the Quarterly Christian Spectator, for June, 1833. pp. 285, 286. The highest ent spring have maintained their usual interest. ecclesiastical bodies are the State Conventions. organizations of the clergy and lay delegates from the Associations, for purposes of supervision, advice and efficiency. These bodies claim no power to punish offences, except by the mere withdrawal of fellowship, which is little else than saying they can no longer recommend a man as a preacher. They perform Ordinations, and grand Letters of Fellowship, which are the testimonials that the individuals who hold them preach under the approbation of the body. The ecclesiastical organization of the order is, as yet, imperfect. Where it has been most fully matured, it observes the following plan. The societies are the basis. The number of societies in a certain section of territory constitute an Association. Above the Associations are the State Conventions, which are composed in some cases of all the clergy in the state, and lay delegates from the Associations; in others, only of clerical and lay delegates. The formation of a United States Convention has been attempted, but whether it will be carried into successful operation, remains yet to be seen. It is to be regretted that the laymen of the denomination do not feel a greater interest in its organization. Every society within the bounds of an Association should be represented by its delegates without fail. This promptness on the part of the laymen is the life and spirit of the order, and should be constantly maintained. The meetings of these bodies are not confined to any particular place, except those of the New York Convention, which have, we believe, uniformly been held in Utica. They adjourn from place to place, as they may be invited by the societies, not meeting in any place two years in succession. The meetings are generally holden two days, and the time is occupied in the deliberations of the body, and in the performance of public services. They accomplish no small good by the latter means. Six and sometimes seven or eight different clergymen preach, and double that number, if there be as many, perform the other parts of the services. Large congregations generally collect from a distance of ten miles around, increasing in size until the close of the session. Since our last review, Universalism has been judged worthy of a long article in the 'Quarterly Christian Spectator,' the principal orthodox review in New England, if not in America. It embraces a very brief history of the denomination, and 6 professes to give a statement of their opinions, but not to controvert them. The author, however, wrote under a feeling of deadly hostility to the sentiment; and, although there are not such gross perversions as we have sometimes seen, it would not be possible for one who wished to gain a correct knowledge of the doctrine, to derive it from that source. The reviewer was deficient in means of information; for, although his authorities are good as far as he goes, he had but few of them. It could hardly have been possible for any man to give a just statement of the views of Universalists generally, from the means in his possession. The most correct definition which can be given of Universalism, in the form in which it is held by the whole body, is this, that God is truly the Father of men; that in his purpose of grace and mercy he has secured the eternal interests of all; that all chastisements are administered in mercy; and that at last God will reconcile all things unto himself.' The opinions of no individual, however eminent, are to be received as the opinion of the order generally. Each one is accountable for what he himself says. Many individuals among us are distinguished by their peculiar opinions; but the order as such is distinguished by no doc. trine but this 'the salvation of all mankind by the grace of the Lord Jesus Christ.' Having rejected all human authority at the beginning, it is not to be expected that Universalists will consent to accept the opinions of any one as the standard of the whole. It becomes us to notice in this place, the work just issued from the press, entitled 'Friendly Letters to a Universalist, on Divine Rewards and Punishments,' by Rev. Bernard Whitman, of Waltham, Mass. This gentleman is a clergyman of the Unitarian denomination; and, although not sustaining an exalted rank in the order to which he belongs, yet he has made himself popular in the estimation of the public, by his Letters to Prof. Stuart, and the defence of that publication. It may be that the praise bestowed on his efforts in that case, has been a disadvantage to him. The work of which we propose now to speak, is not an attack on Universalism, in its simple forın, but rather on the views of a certain class of Universalists; though it is somewhat doubtful whether Mr. Whitman represents their views correctly. The occult design evidently is, to widen the distinction between those who hold the doctrine of future punish Hence ment for the sins of this life, and those who do not. the main object of the writer is to represent that sentiment as of great importance, and the views of those who reject it, as false and deleterious in the extreme. Whether he believes in endless misery, or the final salvation of all mankind, or the middle doctrine of annihilation, or whether he holds that there is no certain revelation on either of these topics in the Bible, we have not been able to learn from the book. The fact that strikes one first on almost every page, is, that Mr. Whitman is an opponent of the sect of Universalists, and that none are Universalists, except such as reject the doctrine of future punishment. We are here compelled to join issue with him. All those are Universalists who hold to the salvation of all mankind through Jesus Christ; and whatever may be their opinions on unessential, speculative points, they may safely and with great propriety unite in the defence and maintenance of their common faith. It is one of the great faults of this work, that it attempts to make the opinions of one or two individuals the doctrinal standard of the whole body. We have already, in this article, put in our protest against such a practice. Universalists acknowledge no earthly lords or masters, more especially in articles of faith. No one person has been delegated to make 'official statements' in regard to their faith. The only 'official' declaration of their views, is that published several years since by the General Convention of Universalists, in which the doctrine of the eventual salvation of all men is maintained; and other subjects, of comparatively small importance, are left entirely to each one's judgment and convictions, and cannot be made a test of membership. As a The precise effect that will follow Mr. Whitman's book, we are not able now to point out. We think, however, we may say, without laying claim in the least to the spirit of prophecy, that so far as the author intended to effect a division in the body of Universalists, he will be utterly disappointed. defence of the peculiar doctrine of future punishment, we think the Friendly Letters do by no means rank above the work of Mr. Hudson on that subject. Our ears have been open, but we have heard no one express an opinion that the work required an answer, or would obtain one. The public is not disposed to patronize works on that controversy, which side soever they may defend of the disputed question. The |