Fifty Notable Years

"The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God." – Isaiah, xl. 3.

REV. JOHN MURRAY, from England, landed on the shore of New Jersey in 1770. He came hither much oppressed in spirit on account of severe afflictions in England, and had determined not to place himself before the public again as a preacher. His published biography tells us how differently the arrangements were made by Providence respecting him. It is a remarkable record, that of his meeting with Thomas Potter, who declared that he had been long waiting for the minister who had now come, that he must preach in the new meeting-house which had been builded for him; and who, in face of the preacher's refusal to comply with his request, declared that the wind would not change for him to leave in the vessel until he had delivered his message. After a severe mental conflict the stranger consented to preach on the following Sunday. Due notice was given, and the house was filled with attentive listeners.

There had been some other preaching of Universalism in different places in America previous to this time, as there were here and there those who cherished the faith and made public avowal of it. Dr. George de Benneville, a fugitive from France because of religious persecution, established himself near Germantown, Pa., as a physician, and being a devout believer in Universalism, took occasion often to advocate it in public, with much effect. This beginning on the part of Mr. Murray, however, opened the way to a systematic, permanent movement, and led to the establishment of Universalist churches. He preached much in New England, and was settled in Portsmouth, N. H., and afterwards in Boston, where he remained pastor of one church for nearly thirty years. In his preaching at first, Mr. Murray did not design to establish a separate sect. He was welcomed by ministers and their followers into orthodox pulpits, until his outspoken views respecting the salvation of the race raised a strong opposition against him, which made him an object of persecution, and marked him as the propagator of a dangerous heresy. Thus excluded from Christian communion and fellowship by other sects, it was but reasonable and just that the believers in Universalism should assume for themselves the rights and privileges of a distinct and independent Christian fraternity; so that other sects were responsible for the separation of this branch of the Christian church from themselves. It has been justly said by another: —

"If there was sin in this schism, in this separate religious organization, it was a sin for which the other sects of those times should bear the blame. They turned us out of doors, because we dared express our earnest solemn opinions, and we had only these two alternatives, – to stay out of doors or go in at those which were hung on Universalist hinges. Does anybody to-day condemn us because we chose the latter? We do not uncharitably condemn them for the course they took; they acted, in most cases, conscientiously; and it was, perhaps, a providential necessity of the times that the two elements should separate; that the two classes of Christians, holding views so opposite, should walk apart for a while. Denied the fellowship of other churches at the start, we have tried to be content with the fellowship of Christ; and we neither desire nor ask for any other until we are deemed worthy of it. That we can endure to be called heretics, even infidels, that we can stand alone, and yet live, and grow, and win the respect of the best part of the world, is already demonstrated. Our great anxiety in the future will be to show to all right-minded people, by our life rather than our word, that we are Christians, that this last form of Protestantism is only more genuine, because nearer the truth, than the first."[13 - Rev. J. H. Tuttle, D. D.]

Contemporary with Mr. Murray during his early ministry in America were Elhanan Winchester, a highly gifted and effective minister; Thomas Jones, formerly of the Lady Huntington connection in England, and afterwards settled at Gloucester, Mass.; Adams and Zebulon Streeter, Caleb Rich, Thomas Barnes, Noah Parker, Noah Murray, George Richards, William Farwell, Joab Young, Hosea and David Ballou, Edward Turner, – most of these preachers in New England; Abel Sargent in Western Pennsylvania, and a few others. Dr. Joseph Priestley was for a time in Philadelphia, where he advocated the doctrine of the final restoration of all souls; and Rev. Dr. Mayhew and Rev. Dr. Chauncey, although not identified with the work of the ministers already mentioned, had made distinct avowals of this same faith. A remarkable fact in connection with the history of most of these men is, that they were not from theological schools, nor largely endowed with literary qualifications. They were men of clear mental perceptions, were well versed in the Bible, ready and apt in their references to it, of sincere convictions, and of indomitable will. They went forth in readiness for whatever encounters might await them, never fearing what theological forces might appear in their way, so long as they felt assured that "the sword of the Spirit" would not fail them, and that they should be made "strong in the Lord," and victorious in his might. Well has it been written: —

"It will be brave reading when somebody shall display to us how the faith came quietly to exist at far distant points, Pennsylvania, New York, New England, variously born of widely different antecedents, but gradually converging to a general likeness by the time John Murray came to be the nucleus around which all should centre, an organic but unorganized mass, without form but not void. Then will follow the long history of separated and desultory warfare with the established prejudices and partialities of the Christian sects, during which every verse of Scripture was discussed, every doctrine examined from the base, every conventional habit of thought dragged to the light and called to account, every inch of theological ground stubbornly fought over. All this while there were annual meetings called the General Convention and recognized as a centre of denominational union, but they were little more than voluntary mass-meetings; all authority was jealously reserved to societies or local Associations, with the largest liberty of individual preference, and Universalists, like Israel under its Judges, did as seemed good in every man's sight. Men in less deadly earnest, or dealing with doctrines less profound and fundamental, would have formed a close compact early in their history. But it was in the nature of the case that these revolted thinkers should be shy of new bonds, and that these divers searching the deeps should think little of the surface. It was only when there came to be multitudes born in the faith, with intellectual habits and social affinities based on Universalism, with established worship and gathered congregations scattered across the continent, that the imperative need of a firm union for work and discipline was felt; and to reach this point had taken almost a hundred years."[14 - Rev. J. Smith Dodge, D. D.]

As time passes, and new phases of the church representing the Universalist faith appear, and new advocates of it arise, these days of its first advocacy in our land may lose their significance to many minds in the increasing attractions connected with the same church in the present time. But he who would see most clearly the hand of Divine Providence in the breaking of the light of this new dispensation upon our shores, will hold in just and sacred estimation this "day of small things," when these faithful ones stood forth to declare its glad tidings. So graphically have the words of another given the deserved tribute to their works, that we gladly record them in these pages.

"The early defenders of Universalism were plain, earnest men, aroused to the exertion of all their energies by the presence of a great thought. The truth of God's universal love and benevolent purpose in creation possessed them. They saw it everywhere, prefigured in Hebrew types, predicted by the prophets, implied in every word of Jesus, enforced in every letter of his apostles. They taught it in all places, and by all methods, in parish churches and district school-houses, in fields and workshops, in pulpits with stones flying about their heads, in rooms filled with the odor of nauseous drugs, in face of the reckless slander of the undignified and the quiet contempt of the dignified portion of the clergy. They were armed at all points, like the old war engines that, overturned every moment, always stood right side up. They turned the tables upon the literal Calvinistic interpreters, and held a text to floor every opponent. They were not moved by ridicule, for they possessed a keen sense of the ludicrous, and knew well how to expose the absurdities of the piebald theology of the churches. To the threats of their opponents they opposed Hudibrastic rhymes; to their missiles, words like old Murray's, 'While I have a "thus saith the Lord" for every point of doctrine which I advance, not all the stones in Boston, except they stop my breath, shall shut my mouth or arrest my testimony.' To the arguments of their adversaries, a logic like that of Ballou, simple as the talk of a little child, strong as the tramp of a giant. There were varieties of opinion among them; they had not all come up to the mount of their elevation by the same path, but the sublime truth 'God is Love' burned like an undying flame in their souls, and united them like brothers. Thank God that the sleep of the church was awakened by these strong champions. Nobly they spake their words in days when it was a disgrace in the eyes of men!"[15 - Rev. A. D. Mayo, Sermon at Funeral of Rev. Thomas Jones of Gloucester, Mass., 1846.]

CHAPTER V.

GROWTH

"Day by day the doctrine of the eternity of evil is being driven into its native night before a higher view of the nature of God, and a nobler belief in Him as the undying righteousness." – Rev. Stopford A. Brooke.

AT the beginning of the present century, thirty years from the time of Mr. Murray's first preaching in America, there were a few more than twenty preachers of Universalism here. By the year 1813 there were forty; in 1840 there were four hundred and sixty-three. At the present time our church "Register" reports the number seven hundred and thirty. And this increase of ministerial force is not the most noticeable fact in connection with the advancement of this faith. Other instrumentalities are to be taken into the account. As the preacher at the centenary meeting of the National Convention stated: "Our lists, latterly, have been more closely pruned; our parishes have been greatly strengthened; our bases of operations have been fortified; our clergy have made great advances in devising liberal things; and our laity, possessing far greater wealth, and holding far higher social positions than formerly, more nobly respond, and with greater alacrity, to the far-sighted demands now so frequently made upon them. There are scores of our parishes in the various sections of our Zion, any one of which can now be moved to a greater work for a worthy object outside its own interests, than could our whole church twenty-five years ago."[16 - Rev. Dr. A. A. Miner, Discourse at Gloucester, September, 1870.]

Educational improvements have also contributed to this favorable change. At first there were no theological seminaries nor academies in aid of this faith. In process of time these grew up and were made serviceable in the promotion of it, so that now not less than seven academies, five colleges, including three professional schools, two of divinity and one of law, having an aggregate property of more than two millions of dollars, are to be counted among its working forces. The publications in the interests of this faith have had large increase. Books, pamphlets, tracts, weekly and monthly journals, and the "Quarterly," commentaries on the Scriptures, together with well-sustained publishing houses, are additional influences constantly in operation to aid the efforts of the ministry. The Murray Centenary Fund, projected in 1869, is designed to aid in the education of the clergy, the circulation of denominational literature, and in church extension. This Fund amounted, Oct. 1, 1880, to $121,757.29. The Woman's Centenary Aid Association was organized in 1869 to assist in raising the Murray Fund, and was incorporated Sept. 18, 1873. It is supported wholly by voluntary contributions and annual memberships. These are all evidences of life and advancement, and indicate a larger increase in the future, which may be realized with a zeal in operation like that which has effected the change already noted.

Of the theological changes realized since the opening of the present century, what shall we say? and all of them indicating an approach to this very faith of which we are speaking. When Murray and his contemporaries entered upon their work in America, the old Calvinistic theology had almost undisputed sway here; and for fifty years afterwards it was more or less so. But since 1830 up to the present time, including the middle of this century, the advancement in theological thought has been as marked as have these other changes and signs of progress to which we have alluded. True, Arminianism came in with the Methodistic movement, and made vigorous warfare upon the old theology, with its "five points" so tenaciously adhered to. But Methodism held fast that abominable dogma, eternal punishment, and failed to see God's purposes any more effective in the final salvation of souls than did Calvinism with its full assurance of the salvation of "the elect" only. The Arminian deity seems to have had no fixed purpose as to the number of the finally redeemed. Though he foreknew, he was not pleased to ordain, or in the words of Dr. Adam Clarke: "I conclude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know."[17 - Comm. on Acts, ii. 23.] The God of Calvin, though having a determinate will, appeared as a tyrannical sovereign; the God of Arminius, as lacking in purpose and in power. The one made the salvation of a certain number sure; the other left all in uncertainty, because so much depended solely on the will of the creature. The two systems summed up, however, amounted to Universalism. The one affirmed that every soul for whom Christ died would be saved; the other, that Christ, "by the grace of God, tasted death for every man."[18 - Heb. ii. 9.] Opposed as were the two sects representing these theologies, in the beginning, they have settled down into quite a fraternal compromise during the last half century. Pulpit exchanges are free among their ministers, and, although here and there some of the old peculiarities of Calvinism occasionally find utterance, the statement of a noted Congregationalist minister seems to express the thought of both parties, "Election means, whosoever will; reprobation, whosoever wont."[19 - Rev. H. W. Beecher.]

It was in face of what were deemed the main errors of both these theologies that Universalism stood forth as the vindicator of God the just and merciful Father of all his children, their Judge and Saviour, through Christ who gave himself a ransom for all, and whose own expressive statement of the result of his ministry was, "And I, if I be lifted up from the earth, will draw all men unto me."[20 - John, xii. 32; 1 Tim. ii. 4.]

It has been during the ministry of this faith in the present century that the leading doctrines of the theology formerly prevalent in our land have been questioned, investigated, and in many minds outgrown. Who now believes in the endless suffering of infants? a doctrine deemed unquestionable in the churches a century ago. Even the existence of it at that time, in face of the most stubborn facts, has been denied by those whose parents and grandparents heard it from the Christian pulpit. Who assents to the doctrine of the total depravity of human nature, its inability "to do a good deed or think a good thought," and its utter odiousness in God's sight? What considerations and reconsiderations are there of that doctrine of atonement which involves the assumption that God was so incensed against his sinful children that Christ, the second and more merciful person in the Godhead, came into the world and died to appease the wrath of God and render it possible for him to be merciful to the delinquents; and how much more emphatic is the conviction finding utterance, so eminently expressive of Christian Universalism, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved."[21 - John, iii. 16, 17.] And the doctrine of endless punishment, how, during the time of which we are speaking, has this been questioned in the churches of our land. It has been seen that the divine character is involved in this doctrine, and that one of the most difficult of all theological works is to vindicate this character in the light of it. Formerly, it was deemed little short of impiety to question the justice of God when this horrible doctrine was represented as an indication and vindication of it. To cite emphatically the passage in Matthew (xxv. 46), "These shall go away into everlasting punishment, but the righteous into life eternal," was considered evidence enough that the divine justice could and would be signalized in the utter banishment of great numbers of his children from him, world without end. To question the exegesis of the passage as generally given – the original meaning of the word rendered "everlasting" and "eternal" – was regarded as a direct affront to the human wisdom of the past that had sanctioned it; and to declare such an explanation of it as derogatory to "the Eternal Goodness," was to question the veracity of the High and Holy One! But the thoughts of men have kept at work; inquiry has gone on; the old explanation has been most confidently and emphatically denied, and a more reasonable and consistent one given. Even the most respectable orthodoxy itself has conceded that the aionian punishment here set forth is not necessarily to be understood as implying endless duration, and that in the argument henceforth against the doctrine of universal restoration, this old interpretation of the text need be no longer urged.[22 - Dr. Taylor Lewis.] We have reserved a more extended view of this subject, however, for the close of this volume.

CHAPTER VI.

UNIVERSALISM. – UNITARIANISM. – RATIONALISM

"And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone." – Eph. ii. 20.

SINCE the growth of the Universalist faith during the present century in our country, that phase of Liberal Christianity denominated Unitarianism has had its rise. It was an outcome of the Arminianism in orthodox churches. It advocated the doctrine of the Unity of God, in opposition to that of the Trinity as held by most of the churches in New England.[23 - The volume on the Atonement, issued in 1805 by Rev. Hosea Ballou, was the first of any note, in this country, in which the subordination of Christ to the Father was maintained. Dr. Mayhew and Rev. James Freeman, of Boston, had already preached anti-Trinitarian views in that city, and Dr. Priestley and a Mr. Butler had preached them in other parts of the country. But Mr. Ballou's circumstances had not, it is likely, allowed him to know what these men believed and taught. – Rev. Dr. A. P. Putnam, in "Religious Magazine," April, 1871.] It also rejected the doctrine of total depravity, affirming that man had within him the germs of goodness, and needed the work of Christian culture to insure his true religious growth and perfection. Respecting the destination of man beyond the grave it had no uniform affirmation. Its leading ministers – Drs. Channing, Dewey, Gannett, and others – were undecided as to this great question. Dr. Channing uttered his protest against "the horrible thought" of interminable suffering, as affirmed by the dominant sects, while his statements respecting the wasted and ill-spent life make it an "impassable gulf from our Creator and from pure and happy beings, – a consuming fire and undying worm." Dr. Gannett has similar opinions: "Self-reproach, exclusion from the happiness of heaven, removal from the favor of God; to live but to suffer, to feel one's self at variance with all that is true and good and beautiful in the universe; what more it is, eternity will disclose." Rev. Mr. Alger thinks no fair critic can say that αἰώνιος, eternal or everlasting, when applied to punishment, means absolutely endless, nor, on the other hand, that it does not so mean. The late Rev. E. H. Sears writes that "it is the average opinion of Unitarians that Restoration is not a doctrine of Revelation." The American Unitarian Association said: "While we do generally hold to the doctrine of the final universality of salvation as a consistent speculation of the reason and a strong belief of the heart, yet we deem it to be in each case a matter of contingency, always depending on conditions freely to be accepted or rejected." The editor of the "Monthly Religious Magazine" – the principal of that class published by Unitarians – writes, in 1870: "Unitarians do not believe in Universal Restoration as a doctrine of Revelation fairly yielded by the interpretation of the Scriptures. This, we mean, is the average opinion. They do not think the Bible gives any verdict as to the final salvation of all mankind." Dr. Dewey, in later times (as in his discourse in the volume of "Pitt Street Chapel Lectures"), has defined the doctrine of the Paternity of God so as to seem in agreement with that of the final salvation of all souls. And at the present time perhaps the largest number of Unitarian ministers would not hesitate to give their assent to this doctrine on philosophical or scriptural grounds.

For the full and clear affirmation of the doctrine of the Fatherhood of God and the Brotherhood of Man, – the former giving assurance of a merciful care of God's offspring, and the latter of the final union, and not separation, of the great human family, – we are indebted to the fathers of Universalism in our land, – Murray, the Ballous, the Streeters, and their contemporaries. The Universalism which they declared and defended was that of the absolute and universal reign of Divine love, – love that is ever calling the child to obedience and happiness, and warning him against the inevitable and dire consequences of transgression; love that sent Jesus Christ into the world as the world's Regenerator, unto whom every knee shall bow, and whom every tongue shall confess to be Lord to the glory of God the Father; love that can and will overcome all hatred, make an end of sin, destroy death, and bring in everlasting righteousness. This is the Universalism that has led the way in this great advance and change of theological thought, in the New England and other churches, which is so widespread at this hour. It did not wait for public opinion to be ready for it, but went out on its mission, confronting as determined an opposition as has ever met any rising sect since the apostolic days. Its first advocates, and most of those who have succeeded them, have had a definite theology, a positive faith to affirm. They have declared it to the world as the best, the pre-eminent faith, standing not in the wisdom of men but in the power of God; and have asked, as they are still asking, all the churches and all the world, to show them a better if they are able to do so.

The sincere believers in this faith of the Gospel are glad to welcome all other Christians who would work with them in the eradication of religious error and the enlightenment of men by "the Word of God, that liveth and abideth forever." For what the Unitarian Churches have done of this work they have reason to be thankful, and would heartily co-operate with them in every effort to this desirable and heavenly end. The literary culture and scholarship contributed by Unitarians to the theological thought of the last half-century, as also the faithful and efficient work which they have accomplished, are, we think, justly appreciated by Universalists. They would render to all their dues, while they would humbly but righteously claim their own. It has been a subject of regret on their part, – this was inevitable, – that in consideration of the Rationalism, so-called, which has so marked this period, Unitarians could not have taken a more positive and united stand in regard to the Divine authority of Christianity, as made known in the Scriptures of the Old and New Testaments. Since Rev. Theodore Parker avowed his Rationalism, and began his Sunday worship service in Boston, it has seemed to most Universalists, as it has to not a few Unitarians, that a more definite theology and an avowed basis of its claims have been called for on the part of those who would displace old errors and establish the older truth of the Christian Gospel; so that when the question is honestly asked, as it often may be, "What is the difference between Universalism and Unitarianism?" the answer need not necessarily be another question, "What kind of Unitarianism?" Such a diversity of opinion as must abound where there is no theological basis of Christian fellowship in any sect or fraternity, must fail to give it that concentrated power of Christian truth so evidently needed to turn a perverted world right side up in its religious faith and life.

The Universalist Church has all along been aware of this need of a substantial basis of Christian faith in order to its vitality and success. When the Rationalism of Mr. Parker was attracting the attention of the public, a vigorous discussion came up in the Universalist journals of the time, whether a man should be sustained as a Christian minister who denies the peculiarly divine character of Christ and the account given of his miracles in the Scriptures, and of his resurrection from the dead.[24 - Mr. Parker's views were the subject of special note and examination on the part of the Universalist journals. A candid and able review of his opinions was given in "The Universalist Miscellany" of April, 1845, by the editor, Rev. O. A. Skinner. Rev. Mr. Lothrop, of the Brattle Square Church (Unitarian), delivered and published a strong discourse in opposition to the Rationalism of Mr. Parker.] The adjourned session of the "Boston Association" at Cambridgeport in December, 1847, gave special attention to this subject. The resolution presented at a former session a few months before at Lynn, and now again reported, was this: —

"Resolved, That this Association express its solemn conviction that, in order for one to be regarded as a Christian minister with respect to faith, he must believe in the Bible account of the life, teachings, miracles, death, and resurrection of the Lord Jesus Christ."

The resolution was sustained by a very large majority of the clergy and laity. It was a plain and honest utterance, and gave the Christian world to understand the position of the Universalist Church in regard to authoritative Christianity.

As might have been expected, there was still much discussion as to the grounds of true Christian fellowship. It was followed up quite earnestly for a time by Universalists. The question of chief interest was, "Is not the faith of the heart (affections) of more importance than the faith of the intellect?" Shall not the good man have Christian fellowship whatever his theological opinions may be? In the light of the apostolic statement, "The letter killeth, it is the spirit that giveth life," is not the spirit of primary interest, and the letter comparatively inconsequential? To which it was replied that the spirit of a religion is to be most clearly understood by the letter which explains it; that the faith of the intellect and that of the heart should correspond, in order to the most perfect Christian discipleship; that the good man may be found in all religious communities, but that a good Mohammedan or Brahman could not properly claim Christian fellowship, not receiving Christ as the pre-eminent teacher of divine truth. Dr. A. P. Peabody, of the Unitarian Church, very fairly stated the subject in a discourse given by him at the time of which we speak: —

"One question is, whether those who take opposite views of the authenticity of the Christian miracles shall recognize each other as good men; and the other, whether they shall give each other countenance as Christian teachers. The former question I am prepared to answer with a cordial yes; the latter, with an unhesitating and an unqualified no."[25 - Anti-Supernaturalism, a sermon delivered July 13, 1845, before the Senior Class of the Divinity School, Harvard University.]

About the same time there appeared in the "Universalist Quarterly" for October, 1846, from the pen of its able editor, Rev. Dr. Hosea Ballou, an article on "The Faith requisite to Christian Fellowship." The subject is sounded to its depths, and presented in all its bearings, clear as light, and plain and conclusive as logic can make it; and all in a spirit of the utmost candor. It has never been answered.

It may not be improper to speak in this connection of one who, in the beginning of his public life, appeared as a minister in the Unitarian communion, but who afterwards very conscientiously left the ministry and became a literary author and public lecturer, and who acquired a fame everywhere acknowledged in the civilized world as one of its eminent lights and leaders, Mr. Ralph Waldo Emerson. As an author, lecturer, and reformer he has made an indelible impression on the minds of men during the last half century. The foremost thinkers acknowledged their indebtedness to him. In his earlier days many of his statements indicated pantheistic opinions. His discourse before the Divinity School in Harvard University in 1838 – so clearly and ably replied to by Rev. Dr. Ware – seemed a singular questioning of the personality of God, and his statements in reference to the personal immortality of the soul hardly indicated a strong Christian hope of this blessing. But in his later expressions of opinion we are differently taught. His biographer says of him:[26 - Biography of Ralph Waldo Emerson, by G. W. Cook.] "He is not a sceptic or a rationalist in the philosophic sense, and has no real affinity with any of these schools of thought." His own words, indicative of the Deity, are: "Nature is too thin a screen; the glory of the Creator breaks in everywhere. There is no chance, no anarchy in the universe." Of the divine beneficence he says, "We see the steady aim of benefit in view from the first. Melioration is the law. The evils we suffer will at last end themselves, through the incessant opposition of Nature to everything hurtful." And of immortality, "All great natures delight in stability; all great men find eternity affirmed in the very promise of their faculties. The being that can share a thought and a feeling so sublime as confidence in truth is no mushroom; our dissatisfaction with any other solution is the blazing evidence of immortality." And of the divine ruling: "Every wrong is punished; no moral evil can prosper at last; the good is absolute, the evil only phenomenal." And of the significance of Christ, this language is emphatic: "You must not leave out the word Christian, for to leave out that is to leave out everything."

All these declarations, as we apprehend them, are in perfect accord with the teaching, spirit, and assurance of the Universalism of the New Testament. In the grandest conceptions to which their author has given utterance, we know of nothing that reaches beyond this, and it is for this that we welcome him as a witness to the truth of the Christian Gospel.

CHAPTER VII.

REFORM MOVEMENTS AND UNIVERSALISM

"Universalism is the ultimate of every expansive thought, of every comprehensive sympathy, of all action that embraces man as man, and works in faith for the world's redemption." – Rev. E. G. Brooks, D. D.

THE increasing interest awakened by the discussion of such topics of reform as peace, temperance, human freedom, the treatment of criminals, and others involving the moral uplifting and advancement of mankind, very naturally had its effect upon the Universalist Church. There were not a few in it who saw very clearly that the great Gospel in which they believed was in the world to do a regenerative work with the human family; that its first word to every one to whom it came was the call to reformation of character and life; that it was a direct and perpetual opposition to all that hinders this work, and that therefore they who profess to be its friends and advocates should embrace every opportunity of applying its heavenly forces to the diminishing of human wrong and the establishing of the reign of righteousness in the earth. As other churches were awakened and agitated on these reform questions, so was this one, and in due time it took its stand and made its manifestations in a way creditable to its profession, and in accordance with its hopeful and catholic faith.

One of the organizations for the furtherance of this work of Christian reform instituted by this church was that of the Universalist Reform Association. The first direct action taken in reference to the subject was at the session of the Massachusetts Universalist Convention in Hingham, June, 1846, when the following resolution offered by Rev. C. H. Fay, of Roxbury, was unanimously adopted: —

"Resolved, That this Convention recommend to the Universalists of New England to form an Association to be known as the New England Universalist Reform Association, which shall meet annually in Boston during 'Anniversary Week,' having for its object the collection of such statistical information relative to the various reform movements of the age as illustrates not only the progress of Christianity as we understand it, but the best means of promoting and applying it."

A committee was chosen to carry the resolution into effect. An appointed sub-committee issued a circular, urging upon all interested, attention to the main objects of the Association, which were: —

"1. To consider the influence of Universalist sentiments in the various reform movements of the age. It must be evident that these sentiments are not essentially confined to the sect which openly professes them. We hold that they lie at the foundation of every true effort for the prevalence of Temperance, Love, Peace, Freedom, and all movements which recognize the Paternity of God and the Brotherhood of Man. To establish the truth of the ultimate connection of these doctrines with all the philanthropic action of our age, to collect statistics and facts which demonstrate it, and to exchange sentiments upon the subject, constitute one great object of the Association.

"2. To assume our appropriate position in relation to these reforms; to exert our legitimate influence in them; and to show in our actions the practical conclusion of Universalist premises, – that he who believes in God's universal Paternity and the Brotherhood of the race cannot in any way countenance War, Intemperance, Slavery, or Capital Punishment, but consistently opposes and strives to abolish them all.

"The time of holding the meeting, too, deserves consideration. It is on Anniversary Week, a week when almost every moral question now agitating the civilized world is represented and discussed in Boston. Hitherto we have sent out no such influence on this occasion as we believe we may exert if our power shall be concentrated and put in operation. We see not why our Reform meetings may not be among the most interesting of all now held during this well-known season."[27 - This circular was signed by the sub-committee, Rev. J. G. Adams and Rev. E. H. Chapin.]

And they were. They began successfully, and were steadily and profitably held, up to 1859, during years when these vital moral questions were more intensely considered and debated in New England and throughout our land than at any previous period. Very carefully prepared and able reports were year by year presented to the Association, and resolutions involving the merits of these reformatory topics freely and amicably discussed. Often in other meetings, conventions, associations, conferences, where ecclesiastical matters claimed the chief attention, the introduction of these reformatory subjects would cause uneasiness and elicit much fault-finding on the part of those opposed to the introduction of such agitative themes into these meetings of the church. But at the yearly assemblings of the Reform Association the largest liberty was taken by all who desired to express their opinions on these great questions of the day.

The first meeting was a success. It was held in the Second Universalist Church, School Street, on Thursday, May 27, 1847. Four addresses were given on these subjects, Peace, Criminal Reform, Temperance, and Human Freedom, and appropriate resolutions discussed and adopted. In connection with this session a social festival was held on Friday morning, and was an occasion of unusual enjoyment to all who took part in it. The historian, Richard Frothingham, Esq., presided, and made an admirable opening address. He was followed by others, among them Chapin, then of rising fame. Pretending to have in hand only "skirts and fragments of ideas," he magically forms them into completeness, and endues them with power. He speaks of Christianity and Reform: —

"Christianity has not changed or added anything to itself. But we find in it latent truths; we discern new meaning in old truths. His eye had rested that very morning upon the passage which Jesus read in the synagogue at Nazareth: 'The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.' What a profound meaning does this passage receive now, in the light of these stirring reforms! How does the truth open before us, vast and deep as the blue heaven over our heads! Christianity authorizes and animates these social movements. Its social spirit and its labors of love make us live more in a year than elsewhere in a lifetime. The early fathers of our faith began their labor in the early morning, when the light of the truth they announced just tinged the mountain-tops; and now, as they are about vanishing from our horizon, the full effulgence shines upon their gray hairs, and makes them a crown of glory!"

The venerable Ballou made the concluding speech. His words were modest, sweet, and patriarchal. From that ancient saying of Jesus, "The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened," he brought out fresh and comprehensive words inspired by the scenes of yesterday and to-day, and eloquently urged home the admonition to his denominational children around him, that they should seek to accomplish all their reformatory work in the spirit of Christian love. He concluded, and at the word of the president "The Brave Old Oak" was sung, and responded to by the applause of the audience.

From year to year, as these meetings occurred, there was a strong interest in them. They were meetings where freedom of speech was welcomed and enjoyed. The most searching inquiry was invited, and the pro et contra of every resolution offered was presented in all the earnestness in which the debaters deemed it their privilege to indulge. The resolutions at the first meetings of the Association indicate its Christian basis. They are expressive of "gratitude to God in view of the development of our faith in all the great reform movements of the time; that we recognize the Word of God, especially the New Testament scripture, as the basis of all genuine reform; that an age as prolific as is the present in schemes for the improvement of the race, including such variety, from the most reasonable to the most Utopian, demands of every Christian the most candid and prayerful discrimination, that all his endeavors may be wisely directed; that in these movements we discern the promise of a better time coming, and of the kingdom of God upon the earth; that as religious sentiment is the controlling element of man's life, therefore the only true reform is that which seeks to influence men through the medium of religious faith."

In discussing topics involving the morals of politics and the great interests of the American Republic, the members of all political parties were regarded as on equal ground. The minister in these meetings had no hesitancy in preaching the morals of politics as he understood them, whatever the opinions of his parishioners at home might be. The religion of Christianity was "mixed" with politics as the larger quantity, and wrong, as wrong, arraigned wherever it might be found in church or state, in social or individual habit or life. Our public servants in their high places were deemed subjects of note and animadversion, if their conduct seemed to call for it, in the spirit of the prayer offered by the elder Dr. Beecher in Faneuil Hall: "O Lord, preserve us from speaking evil of our public servants, and especially save them from such wrong conduct as may call for such speaking on our part!" A resolution passed at the first meeting of the Association states "that, while the early Christians were only subjects, American citizens are the constituents of civil government; and in all ages Christians are bound to act the Christian principles in all their relations."

During the anti-slavery excitement, when the hunters for fugitive slaves were desecrating the ground of New England, and members of Congress in their interests were repealing the Missouri Compromise, and many of the ministers of New England were bold enough to remonstrate with them for such action, these most emphatic resolutions were freely debated and unanimously adopted by the Association.

"Resolved, That the clergymen of New England, in their Protest against the repeal of the Missouri Compromise, have pledged themselves anew to freedom and the laws of God; that this Association cordially approve the course of those who signed the Protest, or otherwise labored to prevent the desecration of that vast territory which had been consecrated by solemn compact to liberty forever; and we request those Christian ministers who refused to sign that Protest to review their position in regard to this subject.

"Resolved, That the men from the North, and especially from New England, who have voted for the iniquitous Nebraska Bill, have proved themselves traitors to the cause of freedom and to the most hallowed traditions of our fathers, and that their conduct deserves the united, unqualified, perpetual reprobation of all friends to human rights, which reprobation should be emphatically expressed at the ballot-box."

The annual festivals held in those days in Boston by the Universalists were essentially pervaded by the spirit of this Association. The sentiments, songs, and speeches on these occasions were alive with the reformatory inspiration of the Christian Gospel. The signs of the times were clearly recognized by the speakers, and whatever the especial excitement of the day might be, it was sure to find a sympathetic tongue and ear at the festival table. The festival in 1854 occurring about the time of the rendition of Anthony Burns, the anti-slavery feeling was at white heat. When the company entered Faneuil Hall and were taking their seats, some sensitively conservative brethren could not suppress the expression of their wishes that no allusion might be made to that event in the addresses about to follow. But the current was so irresistibly in one direction that these fearful pleadings were as the smallest eddies therein. The notes of freedom made the old hall ring.