The Book of Religions Part 8
The Dutch church was the established religion of the colony, until it surrendered to the British in 1664; after which its circ.u.mstances were materially changed. Not long after the colony pa.s.sed into the hands of the British, an act was pa.s.sed, which went to establish the Episcopal church as the predominant party; and for almost a century after, the Dutch and English Presbyterians, and all others in the colony, were forced to contribute to the support of that church.
The first judicatory higher than a consistory, among this people, was a Ctus, formed in 1747. The object and powers of this a.s.sembly were merely those of advice and fraternal intercourse. It could not ordain ministers, nor judicially decide in ecclesiastical disputes, without the consent of the Cla.s.sis of Amsterdam.
The first regular Cla.s.sis among the Dutch was formed in 1757. But the formation of this Cla.s.sis involved this infant church in the most unhappy collisions, which sometimes threatened its very existence. These disputes continued for many years, by which two parties were raised in the church, one of which was for, and the other against, an ecclesiastical subordination to the judicatories of the mother church and country. These disputes, in which eminent men on both sides were concerned, besides disturbing their own peace and enjoyment, produced unfavorable impressions towards them among their brethren at home.
In 1766, John H. Livingston, D. D., then a young man, went from New York to Holland, to prosecute his studies in the Dutch universities. By his representations, a favorable disposition was produced towards the American church in that country; and, on his return, in full convention of both parties, an amicable adjustment of their differences was made and a friendly correspondence was opened with the church in Holland, which was continued until the revolution of the country under Bonaparte.
The Dutch church suffered much in the loss of its members, and in other respects, by persisting to maintain its service in the Dutch language after it had gone greatly into disuse. The solicitation for English preaching was long resisted, and Dr. Laidlie, a native of Scotland, was the first minister in the Dutch church in North America, who was expressly called to officiate in the English language.
Reformed German Church.
As the Dutch Reformed church in this country is an exact counterpart of the church of Holland, so the German Reformed is of the Reformed or Calvinistic church of Germany. The people of this persuasion were among the early settlers of Pennsylvania: here their churches were first formed; but they are now to be found in nearly all the states south and west of the one above named. The German Reformed churches in this country remained in a scattered and neglected state until 1746, when the Rev. Michael Schlatter, who was sent from Europe for the purpose, collected them together, and put their concerns in a more prosperous train. They have since increased to a numerous body, and are a.s.suming an important stand among the American Presbyterians.
This denomination is scattered over the Middle, Western, and Southern States, but is most numerous in the states of Ohio and Pennsylvania. The population of this church in the United States is estimated at 300,000; 180 ministers, 600 congregations, and 30,000 communicants.
RESTORATIONISTS.
The Restorationists are those who believe that all men will ultimately become holy and happy. They maintain that G.o.d created only to bless, and that, in pursuance of that purpose, he sent his Son to "be for salvation to the ends of the earth;" that Christ's kingdom is moral in its nature, and extends to moral beings in every state or mode of existence; that the probation of man is not confined to the present life, but extends through the mediatorial reign; and that, as Christ died for all, so, before he shall have delivered up the kingdom to the Father, all shall be brought to a partic.i.p.ation of the knowledge and enjoyment of that truth which maketh free from the bondage of sin and death. They believe in a general resurrection and judgment, when those who have improved their probation in this life will be raised to more perfect felicity, and those who have misimproved their opportunities on earth will come forward to shame and condemnation, which will continue till they become truly penitent; that punishment itself is a mediatorial work, a discipline, perfectly consistent with mercy; that it is a means, employed by Christ to humble and subdue the stubborn will, and prepare the mind to receive a manifestation of the goodness of G.o.d, which leadeth the sinner to true repentance. (See Gen. 12:3; 22:18. Gal. 3:8. Isa. 45:22, 23. Phil. 2:10, 11. Rev. 5:13. 1 Tim. 2:1-6. Col. 1:20. Eph. 1:7-11. Rom. 5:12-21; 8:20, 21. 1 Cor. 15:24-28.)
They contend that this doctrine is not only sustained by particular texts, but grows necessarily out of some of the first principles of divine revelation. They maintain that it is immediately connected with the perfections of the Deity; that G.o.d, being infinitely benevolent, must have desired the happiness of all his offspring; that his infinite wisdom would enable him to form a perfect plan, and his almighty power will secure its accomplishment. They contend that the mission of Christ is abortive on any other plan, and that nothing short of the "rest.i.tution of all things" can satisfy the ardent desires of every pious soul. On this system alone can they reconcile the attributes of justice and mercy, and secure to the Almighty a character worthy of our imitation.
They insist that the words rendered _everlasting_, _eternal_, and _forever_, which are, in a few instances, applied to the misery of the wicked, do not prove that misery to be endless, because these terms are loose in their signification, and are frequently used in a limited sense; that the original terms, being often used in the plural number, clearly demonstrate that the period, though indefinite, is limited in its very nature. They maintain that the meaning of the term must always be sought in the subject to which it is applied, and that there is nothing in the nature of punishment which will justify an endless sense. They believe that the doctrine of the restoration is the most consonant to the perfections of the Deity, the most worthy of the character of Christ, and the only doctrine which will accord with pious and devout feelings, or harmonize with the Scriptures. They teach their followers that ardent love to G.o.d, active benevolence to man, and personal meekness and purity, are the natural results of these views.
Though the Restorationists, as a separate sect, have arisen within a few years, their sentiments are by no means new. Clemens Alexandrinus, Origen, Didymus of Alexandria, Gregory Nyssen, and several others, among the Christian fathers of the first four centuries, it is said, believed and advocated the restoration of all fallen intelligences. A branch of the German Baptists, before the reformation, held this doctrine, and propagated it in Germany. Since the reformation, this doctrine has had numerous advocates; and some of them have been among the brightest ornaments of the church. Among the Europeans, we may mention the names of Jeremy White, of Trinity College, Dr. Burnet, Dr. Cheyne, Chevalier Ramsay, Dr. Hartley, Bishop Newton, Mr. Stonehouse, Mr. Pet.i.tpierre, Dr.
Cogan, Mr. Lindsey, Dr. Priestley, Dr. Jebb, Mr. Relly, Mr. Kenrick, Mr.
Belsham, Dr. Southworth, Smith, and many others. In fact, the restoration is the commonly-received doctrine among the English Unitarians at the present day. In Germany, a country which, for several centuries, has taken the lead in all theological reforms, the Orthodox have espoused this doctrine. The restoration was introduced into America about the middle of the eighteenth century, though it was not propagated much till about 1775 or 1780, when John Murray and Elhanan Winchester became public advocates of this doctrine, and by their untiring labors extended it in every direction. From that time to the present, many men have been found, in all parts of our country, who have rejoiced in this belief. This doctrine found able advocates in the learned Dr. Chauncy, of Boston, Dr. Rush, of Philadelphia, and Dr. Smith, of New York: Mr. Foster, of New Hampshire, may also be mentioned as an advocate of the restoration.
Most of the writers whose names are given above, did not belong to a sect which took the distinctive name of Restorationists. They were found in the ranks of the various sects into which the Christian world has been divided. And those who formed a distinct sect were more frequently denominated Universalists than Restorationists. In 1785, a convention was organized at Oxford, Ma.s.sachusetts, under the auspices of Messrs.
Winchester and Murray. And as all who had embraced universal salvation believed that the effects of sin and the means of grace extended into a future life, the terms _Restorationist_ and _Universalist_ were then used as synonymous; and those who formed that convention adopted the latter as their distinctive name.
During the first twenty-five years, the members of the Universalist convention were believers in a future retribution. But, about the year 1818, Hosea Ballou, now of Boston, advanced the doctrine that all retribution is confined to this world. That sentiment, at first, was founded upon the old Gnostic notion that all sin originates in the flesh, and that death frees the soul from all impurity. Subsequently, some of the advocates for the no-future punishment scheme adopted the doctrine of materialism, and hence maintained that the soul was mortal; that the whole man died a temporal death, and that the resurrection was the grand event which would introduce all men into heavenly felicity.
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 a.s.sociation. 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, Ma.s.sachusetts, 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 princ.i.p.ally 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 pa.s.sages 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 cla.s.s 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 G.o.d, and of the duty, interest, and final destination, of mankind.
"ART. II. We believe that there is one G.o.d, 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, Pet.i.tpierre and Lavater; in Germany, Seigvolk, Everhard, Steinbart, and Semler; in Scotland, Purves, Dougla.s.s, 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 antic.i.p.ate,) 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 G.o.d 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 G.o.d 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.