In Switzerland Universalism was advocated in the last century by Marie Huber, whose World Unmasked was translated and republished both in England and America. In 1786 Ferdinand Oliver Petitiiierre pro- mulgated Universalism in a work entitled Thoughts on the Divine Goodness, of which several English and Amer- ican editions have been published. Lavater, the great physiognomist, and the intimate friend and correspond- ent of Jung-Stilling, was a Universalist. Later J. H. D. Zschokke advocated Universalism in his Stunden der Andacht, the favorite book with the late prince Albert, and after his death translated into English by request of queen Victoria for general circulation among her subjects. In France, in the last century. Rev. Thomas Cuppe wrote in defence of Universalism. Later in the same century, Chais de Sonrcesol wrote and published in its defence. In the present century the Coquerels — father and sons Atbanase and Etienne — have advocated it in the pulpit and from the press. In Scotland Rev. James Pnrves wrote in defence of the doctrine, and es- tablished a Universalist society about 1770; Rev. Neil Douglass founde<l another about 1800 ; and within twen- ty-five years four or five others were started, largely through the instrumentality of Jlr. Douglass and his successor. Rev. William Worral. These societies are either disbanded or merged in the Unitarian churches, which in Scotland are all Universalist in their views of destiny. Prominent among the Scotch Unitarian LTni- versalists was Dr. T. Soiithwood Smith, who published, in 1816, Illustrations of the Divine Government, a book that has passed through several editions. Thomas Erskine, recently deceased, was also an able writer on Universalism. At present there are a few distinctive Universalist churches and a convention in Scotland. In Wales L^niversalism was preaclied as early as 1782. In 1783 Rev. Thomas Jones, who had been educated at lady Huntingdon's school, became a Universalist. He subsequently came to America, and after being the suc- cessor of Winchester at Philadelphia for about eight years, he removed to Gloucester, Mass., and was the successor of Murray for forty-five years.
In England the Protestants, in drawing up their Forty -two Articles of Religion, in 1552, condemned Universalism. Ten years later, when the convocation
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reviseii the doctrines of the Church, the number of arti- ' cles was reduced to thirty-nine, (imittiuij;, among others, ^ tlie one condemning Universalism. Since that time UniversaUsm has not been a forbidden doctrine in the Church of Kngland, but lias been advocated and defeixl- ed by some of the most eminent members of its com- munion— such men as Dr. Henry ^lore. Sir ( Jeorge Stone- house, R|). Thomas Newton, l)r, David Hartley, Will- iam Whiston, Dr. Tlioinas IJuriiet. Hevs. Frederick \V. Robertson, Charles Kiugsley, Stopford Hrooke, and can- on Farrar, and indirectly by archl)isho|) 'rillotsou. The I'resbyterian Parliament of 1()48, which temporarily overthrew Episcopacy, passed a law against all heresies, punishing the persistent holders of some with death, and of others with iuijirisoninent. " That all men shall be saved" was among the heresies punishable in the latter manner. This law was not long operative, for the Independents, headed by Cromwell, soon overthrew the law-makers. (Jerard Winstaidey [)ul)lished a work ill advi)cacy of Universalism only a few days after the passage of the law, which was soon followed by similar works from his pen. William Earliurv fearlessly preach- ed Universalism. liicliaril Coppin was active in its ad- vocacy, publishing largely in its exjiosition and defence, and was several times tried for his offence. Samuel Kichardson, an eminent Baptist, also wrote strongly in its behalf. Sir Henry Vane (the younger), member of the Parliament dissolved by Cromwell, and in 163(5 gov- ernor of Massachusetts, was a Universalist. Jeremy White, one of Cromwell's chaiilaius, preached Univer- salism, and published a work which has passed through several eilitions. Jane Lead, a Mystic, was the author of several Universalist books. Henry Brooke, a literary writer, avowed his belief in Universalism in his Fool of QuiiUtji, and in a poem on the Messiah. William Law, author of the Serious Cull, declared in his Let- iers, "As for the purification of all human nature, I fully believe it, either in this world or some after- ages." The English literary reviews of the last cen- tury contain many notices of works in defence of Uni- versalism.
In 1750 James Relly, who had been a preacher in White- field's connection, shocked at the doctrine of reprobation, was by meditation and study led into another scheme of redemption, some of the peculiarities of which may be said to have had their origin with him. Accepting as true the common theory that all men, having sinned in Adam, justly incurred eternal damnation, and that Christ hail borne this intinite guilt and punishment in behalf of all who should be saved, Kelly was moved to find, if possible, some ground of justice in such a scheme. The divine law explicitly declares that "the soul which sinneth, it shall die," and that the innocent shall not sutler for the guilty. How could a transfer of human sin and penalty to Christ be consistent with that law? How could it be reconciled with eiiuity? The divine sovereignty, without regard to inherent justice in the plan, could not account for it; for the absoluteness that could set justice aside might just as easily, and more mercifully, have gone straight to its aim by remitting instead of transferring sin and its deserts. To say that the suflerings of Christ were merely accfpted as satisfac- faction for human deserts, only reckoned as such, by God's sovereign pleasure, was no adequate explanation, since they were thus only a fictitious, not a real, satis- faction ; and, further, any sufferings whatsoever, even those of a man, would have answered just as well as an arbitrary acceptance of the coeipial of (iixl. The per- fect consistency of (iod's procedure, its absolute harmo- ny with justice and equity. Hell}' found, as he claimed, in such a real and thorough union of (Christ with the human race as made their acts his, and his theirs. All men, he held, were really in Adam and sinned in him, not by a firtitious itiqmtation, but by actual participa- tion; etpially so are all men in the second Adam, "the head of every man," and he is as justly accountable for what thev clo as is the head in the natural bodv ac