the days of Murray, many Missionary Societies have been formed in this country and in Europe. Supported by these Societies, about 1,000 missionaries are now laboring in foreign lands. Thus we see, that though the progress of this error has been considerable, contemplated by itself, yet, compared with the progress of truth, it has been but little ;—so we have, as yet, nothing to fear for the Church, though it must be matter of great grief to every Christian, that so many of our fellow men have embraced this fatal delusion, and are now exposed to that future punishment, whose existence they affect to disbelieve.

We have thus seen, in our investigations relating to the origin and progress of Universalism, that it is entirely a MODERN INVENTION, and therefore must be false.

CHAPTER II.

UNIVERSALISM NOT ACCORDING TO GODLINESS.

WE have seen, from our investigations in the preceding chapter, that Universalism is entirely a modern invention-utterly unknown in the days of Christ and the Apostles,—and, of course, cannot be the truth. But the mode of showing the falsehood of this system, there adopted, cannot be within the reach of all; yet all are commanded to prove, or test, the religious doctrines which come in their way.

But have the scriptures imposed on us a duty which we have not the means effectually to accomplish? Are we required to "prove all things," when we are not furnished with tests sufficient to enable us to distinguish between the true and the false? Certainly not. The doctrines of Christ do not so resemble the doctrines of devils, that it is difficult to distinguish the one from the other, even by one of

no extraordinary powers of discrimination, if he be an honest seeker after truth. The marks of distinction are prominent, clear and decisive.

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One mark of the doctrines of Christ-a mark so conspicuous and well defined that even the wayfaring man" need not fail to discern it, -is this: their tendency is "according to godliness." In all who cordially embrace them, they work renewal of heart and reformation of character-producing that temper and deportment called godliness.

The scriptures exhibit this as the distinctive mark of the true doctrines. Thus (Tit. 1: 1) Paul speaks of the "truth which is after godliness," and (1 Tim. 6: 3) of "the doctrine which is according to godliness." Here we are taught that the grand peculiarity of the "words of our Lord Jesus Christ," is, that they are "according to godliness." In this they are wholly peculiar,-unlike all other religious doctrines found in the world. No others tend to promote godliness, but are the "error of the wicked" (2 Pet. 3: 17),-are cherished by wicked men,-promote no renewal of heart, no reformation of character; but in all their tendencies are opposed to godliness.

It should be remarked, also, that the holy tendency of the doctrines of the gospel is not seen only in the lives of those who have received them into their hearts.

They exert an

indirect or reflected influence upon great multitudes of others. Thus, in a community where the gospel in all its purity is generally preached, though comparatively few believe "with the heart unto righteousness," and with their "mouth" make "confession" before the world; yet by a kind of indirect influence, it benefits the whole community, giving it a higher intellectual, and a purer moral charac

ter.

The truth of this is seen in the history of every people upon whom the gospel has exerted any considerable influence. They have been enlightened, orderly, and happy, invariably in proportion to the degree in which the gospel has borne upon them. All that distinguishes our own happy New England from the most degraded portions of the heathen world, is to be attributed to agencies, the life and power of which were the doctrines of the gospel. Upon no people of the world has the gospel exerted so general and so continued an influence as upon the people of New England, especially from its first settlement to the time of the Revolution; and probably no people, as a whole, have been more enlightened, virtuous and happy.

Thus we perceive that the doctrines of Christ are "according to godliness," whether we look at their effects in the lives of those who have embraced and loved them, or at their influence on the whole moral character

of that community in which they are published. But this never is, and in the nature of things never can be, the effect of false doctrines. They tend to degrade and corrupt. They foster sinful propensities, and lead men on to ruin.

How prominent and decisive, therefore, are the distinguishing marks of the true doctrines, and how justly are we commanded to discriminate between the true and the false, since discrimination is so easy a task,--and how inexcusable a mistake.

By this test we may "try" Universalism. I ask, then, has this system the distinctive marks of the true doctrines? IS IT ACCORDING TO GODLINESS? Does it tend to promote in those who love and embrace it, obedience to God? Does it change for the better the moral aspect of that community in which it is published? If so, it is true, and should be embraced. If not, it is false, and should be rejected and opposed.

The question, then, which we shall endeavor to settle in the present chapter, is this,-Is Universalism according to godliness? The mode which I have chosen to answer this question, though singular, certainly cannot be objectionable. It is contended by the advocates of this system, that Christ and the Apostles and the first Christians, were Universalists. For the sake of the argument, we admit this. We will call them Universalists. It will be