Those who believe that Christ so died for all, that,
before he shall have delivered up his mediatorial kingdom, all fallen
creatures shall be brought to a participation of the benefits of his
death, in their restoration to holiness and happiness. They are called
also Universal Restorationists, and their doctrine, the doctrine of
universal restoration. Some of its friends have maintained it, also,
under the name of universal salvation; but perhaps the former name is
that by which it should be distinguished; for the Universalists do not
hold any universal exemption from future punishment, but merely the
recovery of all those that shall have been exposed to it.[A] They have
likewise a just claim to this title on other grounds; for their
doctrine, which includes the restoration, or “restitution of all the
intelligent offspring of God,” or of all
[Footnote A: This may be true in respect to the Universalists in Europe;
but in America there are those who deny any future punishment whatever.
In this country also they have formed themselves into separate and
distinct societies. AM. ED.] “lapsed intelligences,” seems to embrace
even the fallen angels. They admit the reality and equity of future
punishment; but they contend that it will be corrective in its nature,
and limited in its duration. They teach the doctrine of election, but
not in the exclusive Calvinistic sense of it. They suppose that God has
chosen some for the good of all; and that his final purpose toward all
is intimated by his calling his elect the first-born and the
first-fruits of his creatures, which, say they, implies other branches
of his family, and a future ingathering of the harvest of mankind. They
teach, also, that the righteous shall have part in the first
resurrection, shall be blessed and happy, and be made priests and kings
to God and to Christ in the millennial kingdom, and that over them the
second death shall have no power; that the wicked will receive a
punishment apportioned to their crimes; that punishment itself is a
mediatorial work, and founded upon mercy, and, consequently, that it is
a means of humbling, subduing, and finally reconciling the sinner to
God. They add, that the words rendered “eternal,” “everlasting,” “for
ever,” and “for ever and ever,” in the Scriptures, are frequently used
to express the duration of things that have ended or must end; and if it
is contended that these words are sometimes used to express proper
eternity, they answer, that then the subject with which the words are
connected must determine the sense of them; and as there is nothing in
the nature of future punishment which can be offered as a reason why it
should be endless, they infer that the above words ought always to be
taken in a limited sense when connected with the infliction of misery.
Those who deny the eternity of future punishments have not formed
themselves into any separate body or distinct society; but are to be
found in most Christian countries, and among several denominations.
Their doctrines form part of the creed of some Arians, as of Mr.
Whiston; of many Deists, as of Mr. Hobbes, Mr. Tindal, &c; and of most
Socinians. Nor need we be surprised that libertines and atheists hold
it, and that they strive to bring others over to their opinion. “The
tyranny of priests,” said Dupont the atheist, in the national
convention, December, 1792, “extends their opinion to another life, of
which they have no other idea than that of eternal punishment; a
doctrine which some men have hitherto had the good nature to believe.
But these prejudices must now fall: we must destroy them, or they will
destroy us.” The Mennonites in Holland have long held the doctrine of
the Universalists; the people called Dunkers, or Tunkers, in America,
descended from the German Baptists, hold it; and also the Shakers.
Excellent refutations of this specious system have been published by the
Rev. S. Jerram, and the Rev. Daniel Isaac.
The Arminians are sometimes called “Universalists,” on account of their
holding the tenet of general redemption; in opposition to the
Calvinists, who, from their specifically restricting the saving grace of
God to certain fore ordained individuals, receive the denomination of
“Particularists.” By the epithet “Hypothetical Universalists,” are
designated on the continent those who have adopted the theological
system of Amyraut and Cameron, but who are better KNOWN in this country
as “Baxterians.” See AMYRAUT, BAXTERIANISM, and CAMERON.
before he shall have delivered up his mediatorial kingdom, all fallen
creatures shall be brought to a participation of the benefits of his
death, in their restoration to holiness and happiness. They are called
also Universal Restorationists, and their doctrine, the doctrine of
universal restoration. Some of its friends have maintained it, also,
under the name of universal salvation; but perhaps the former name is
that by which it should be distinguished; for the Universalists do not
hold any universal exemption from future punishment, but merely the
recovery of all those that shall have been exposed to it.[A] They have
likewise a just claim to this title on other grounds; for their
doctrine, which includes the restoration, or “restitution of all the
intelligent offspring of God,” or of all
[Footnote A: This may be true in respect to the Universalists in Europe;
but in America there are those who deny any future punishment whatever.
In this country also they have formed themselves into separate and
distinct societies. AM. ED.] “lapsed intelligences,” seems to embrace
even the fallen angels. They admit the reality and equity of future
punishment; but they contend that it will be corrective in its nature,
and limited in its duration. They teach the doctrine of election, but
not in the exclusive Calvinistic sense of it. They suppose that God has
chosen some for the good of all; and that his final purpose toward all
is intimated by his calling his elect the first-born and the
first-fruits of his creatures, which, say they, implies other branches
of his family, and a future ingathering of the harvest of mankind. They
teach, also, that the righteous shall have part in the first
resurrection, shall be blessed and happy, and be made priests and kings
to God and to Christ in the millennial kingdom, and that over them the
second death shall have no power; that the wicked will receive a
punishment apportioned to their crimes; that punishment itself is a
mediatorial work, and founded upon mercy, and, consequently, that it is
a means of humbling, subduing, and finally reconciling the sinner to
God. They add, that the words rendered “eternal,” “everlasting,” “for
ever,” and “for ever and ever,” in the Scriptures, are frequently used
to express the duration of things that have ended or must end; and if it
is contended that these words are sometimes used to express proper
eternity, they answer, that then the subject with which the words are
connected must determine the sense of them; and as there is nothing in
the nature of future punishment which can be offered as a reason why it
should be endless, they infer that the above words ought always to be
taken in a limited sense when connected with the infliction of misery.
Those who deny the eternity of future punishments have not formed
themselves into any separate body or distinct society; but are to be
found in most Christian countries, and among several denominations.
Their doctrines form part of the creed of some Arians, as of Mr.
Whiston; of many Deists, as of Mr. Hobbes, Mr. Tindal, &c; and of most
Socinians. Nor need we be surprised that libertines and atheists hold
it, and that they strive to bring others over to their opinion. “The
tyranny of priests,” said Dupont the atheist, in the national
convention, December, 1792, “extends their opinion to another life, of
which they have no other idea than that of eternal punishment; a
doctrine which some men have hitherto had the good nature to believe.
But these prejudices must now fall: we must destroy them, or they will
destroy us.” The Mennonites in Holland have long held the doctrine of
the Universalists; the people called Dunkers, or Tunkers, in America,
descended from the German Baptists, hold it; and also the Shakers.
Excellent refutations of this specious system have been published by the
Rev. S. Jerram, and the Rev. Daniel Isaac.
The Arminians are sometimes called “Universalists,” on account of their
holding the tenet of general redemption; in opposition to the
Calvinists, who, from their specifically restricting the saving grace of
God to certain fore ordained individuals, receive the denomination of
“Particularists.” By the epithet “Hypothetical Universalists,” are
designated on the continent those who have adopted the theological
system of Amyraut and Cameron, but who are better KNOWN in this country
as “Baxterians.” See AMYRAUT, BAXTERIANISM, and CAMERON.