About half a dozen of these whirled themselves round in what opera-dancers call a pirouette, performing at least fifty revolutions each, their arms extended horizontally, their clothes being blown out like an air-balloon all round their persons, their heads sometimes falling on one side, and sometimes hanging forward on the bosom, till they would at length faint away in hysterical convulsions, and be caught in the arms of the surrounding dancers.

"This, too, like the singing and dancing which preceded it, was accompanied by clapping of hands to mark the time, while the same verse was constantly repeated, and at every repetition with increased rapidity. Altogether the scene was one of the most extraordinary I had ever witnessed, and, except among the howling dervishes of Bagdad and the whirling dervishes of Damascus, I remember nothing in the remotest degree resembling it."

The Shakers vindicate this singular ceremony by quotations from the Bible. "The exercise of dancing, in the worship of God," say they," was brought to light not as an exercise of human invention, instituted by human authority, but as a manifestation of the will of God, through the special operations of his Divine power. No reader of the Scriptures can doubt but that dancing was acceptable to God as an exercise of religious worship in times past, and will be in time to come, according to the prediction of the prophet:

"Again I will build thee, and thou shalt be built, O virgin of Israel! thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. Then shall the virgin rejoice in the dance, both young men and old together. Turn again, O virgin of Israel! turn again to these thy cities.**

"God requires the faithful improvement of every created talent. O clap your hands, all ye people; shout unto God with the voice of triumph. Sing unto the Lord a new song; sing his praise in the congregation of the

* Jeremiah, c. 31, v. 4, 13, 21.

saints. Let the children of Zion be joyful in their King let them praise his name in the dance.**

"These expressions of the inspired Psalmist are worthy of serious consideration. Do they not evidently imply that the Divine Spirit which dictated them requires the devotion of all our faculties in the service of God? How, then, can any people professing religion expect to find acceptance with God by the service of the tongue only?

"Since we are blessed with hands and feet, those active and useful members of the body on which we mostly depend in our own service, shall we not acknowledge our obligations to God who gave them by exercising them in our devotions to him? There is too powerful a connexion between the body and mind, and too strong an influence of the mind upon the body, to admit of much activity of mind in the service of God without the co-operating exercises of the body. But where the heart is sincerely and fervently engaged in the service of God, it has a tendency to produce an active influence on the body "

"From every inquiry I could make," says Mr. Buckingham, "of those longest resident in the neighbourhood of the Shakers, I could learn no authenticated case of evil practices among them. On the contrary, every one appeared ready to bear testimony to their honesty, punctu ality, industry, sobriety, and chastity."

* Psa. xlvii., 1, and cxlix, 1, 2, 2.

177

CHAPTER XII.

UNIVERSALISTS—SWEDENBORGIANS, OR NEW CHURCH PEOPLE.

UNIVERSALISTS.

UNIVERSALISTS claim that the final salvation of all men was taught by Jesus Christ and his apostles. It was also taught 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. In Germany, nearly every theologian holds the same doctrine. 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 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 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 eighteenth 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 laboured 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 adopted 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 one another 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 following is the "Profession of Belief," adopted by the General Convention of Universalists in the United States, at the session holden in 1803.

"1. 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.

"2. 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.

"3. 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."

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 3:21. Rom. 5:18, 21; 8: 38, 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, 20. 1 Tim. 2: 1-6. Heb. 8: 10, 11. Rev. 5: 13; 21: 3, 4.

Some of the Universalists believe that all punishment for sin is endured in the present state of existence, while others believe it extends into the future life. All agree, however, that it will finally terminate, and be succeeded by a state of perfect and endless holiness and happiness.

There certainly 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 a 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 Saviour of all men, if this belief entitle one to the name of Universalist, of course it gives the other the same title.

A portion of the Universalists, however, call themselves Restorationists. One party believe that a full and perfect retribution for sin 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,