false impression, and of course a wrong bias
to the youthful mind. This is not stated
unadvisedly; your speaker knows very well
what he says; and he stands ready to vindi-
cate its truth before any tribunal under hea-
ven. As proof, we shall refer you to all the
passages where these terms can be found in
the Hebrew scriptures, and then let candour
decide whether your speaker has spoken un-
advisedly or not.
(To be Continued.)

THE WORKS OF NATURE. This judicious and sublime effusion we extract from the Liberalist, a paper printed at Wilmington, N. C. which is edited with great spirit, and being devoted to the cause of pure and undefiled religion of Universalism, gives us an earnest of great hopes from the labours of the Editor in the vineyard of truth.

her internal structure. There, being "led of natural or constitutional courage which has through nature, up to nature's God," we behold often rendered men daring in the most flagitious a plan, perfect, infallible, formed in the eternal and unholy attempts. But this hardiness of counsel of the Almighty Architect, sketched on the rash, and ferocity of the ruffian, essentially the boundless page of his own infinite mind, differ from real fortitude of mind or charand inevitably fixed, in his own eternal, un-acter. changeable purpose. There we shall find part The fortitude, if it may be so called, which I adapted to part; wheels once set in motion, by have just alluded to, originates only from the Divine impulse, continuing to revolve; warmth of blood, inconsideration, and blindsprings once acted on, continuing to act and re- ness to approaching danger. It forms no charact an object in view, never to be abandoned; acter of real virtue-only appears in occasional a purpose established never to be laid aside till sallies-and never can be uniformly maintainaccomplished; and which no power in the Uni-ed; for it requires advantageous props to supverse can disannul. And all-improving, with port it, and in the hour of trial must fail. There much greater regularity, harmony, and order, is no real courage, or persevering constancy but than the most simple and perfect machine, from what is connected with holy principle and the hands of the human artist. Well may we founded upon a conscious rectitude of intenexclaim with Young, tion. What has that man to fear who continu"And if a God, that God how great!" ally acts on a plan which his conscience apfeelings, the work of nature, in her remarkable whole unbiassed universe, and inore than all, However man may regard, with superstitious proves, who knows that every good man, the productions, as the immediate result of an un- his Heavenly Father, must ustify and approve natural or supernatural cause, no idea can pos- his conduct? He acts as under the immediate It is not surprising that persons unacquainted sibly render so much glory and honor to the Di-eye, and protection of that Almighty and omwith Natural Philosophy, should consider the vine Being, as that which ascribes to him an niscient Being, who "disregardeth not the Divine Being, as an object of fearful dread. eternal purpose, a perfect plan, embracing at works of his hands." He exclaims, with the To such persons, whose imaginations paint the once, all events throughout the wastless ages of pious Job, "behold my witness is in heaven, and Governor of the Universe, at one time hurling existence. As ordaining at the first, an eternal my record is on high." To the virtuous, to the bolts of thunder, and pouring down floods of series of causes, instituting invariable laws, by consciencious and the religious man—this unliquid fires; at another time sweeping the earth which nature herself should be governed, and seals a new source of fortitude and of felicity. with a whirlwind or mighty deluge, as with the by which, also, she in her turn, should so con- The man who relies on an Almighty, though besom of destruction, or scattering among the troul all those operating causes, as that the rela- invisible Supporter and Protector, exerts his nations, war, faminine, and a thousand pestilen- tive effects originating from them, should per- powers with double force, and acts with a vigor tial plagues for no other cause than to gratify fectly correspond with the plans and purposes not his own. Was it not for this principle of the feelings of anger, rage, and malignity, he of Deity, the Supreme, First and Great moving trust in God that the Psalmist derived his courmust of course be arrayed in a garb of horror. cause of ALL-We thus consider him as look-age and fortitude, when he exclaims, "the Lord Thunder and lightning, are to them, the bursts ing through the whole series, to the consumma- is my light and salvation; the Lord is the of his infinite fury, and the indignant flashes of tion of events-comprehending at a single strength of my life?" and the consequence his fierce anger. Whirlwinds are the breath of glance, not only the end in view, but the means which follows, is "of whom shall I be afraid” — his nostrils; and war, famine, and pestilence to accomplish it-as fully controling all things "though an host shall encamp against me my the swift messengers of his wrath. An eclipse-organizing, and arranging the complicated heart shall not fear."-But the man who would of the Sun or Moon, is a token of his diplea- machinery, and giving to the whole, an irresisti-preserve fortitude, in difficult and trying situasure, that has induced him to withdraw their ble impetus, that shall never fail, never slack-tions, must fill his mind with a sense of what light, and shroud the world in darkness. And en, until each revolving wheel shall have per- really constitutes the "religious fear" and the every outward event is regarded as a special formed the exact number of revolutions alotted true honor of man. This consists not, however, judgement from God, effected by a special op- to it before the world was, and fulfilled the orieration of his power, disconnected with any na- ginal decree of its Almighty Architect. On such a view, and on no other, can we ascribe to God the attributes of Infinite Power, Wisdom, and Knowledge. From this also, we should lay aside terror aud superstitious awe, on a review of the mysterious works of Nature, and while we regard them with admiration and sacred awe, we should mingle with those feelings, sensations of pleasure and delight; being firmly persuaded, that the works of Nature are the works of God, and that the God of Nature, is God of Love; "By whom, through whom and to whom, are ALL things; and who filleth ALL in ALL."

tural cause.

From Zion's Herald.
ON FORTITUDE.

In the works of nature, it is true, there is much calculated to inspire the mind with wonder and admiration, as well as with sacred veneration and solemn awe. But which, instead of exciting terror and dismay, should beget love, confidence and trust; because, controled by a Being, infinitely good, and capable of doing all his pleasure. Considered as a whole, no person can contemplate the mighty scene before him, without being deeply impressed with a sense of the dread of majesty, the unlimited power, and boundless wisdom of him who could plan and execute a work, so stupendous, so magnificent, so angust, so sublime. The imagination is bewildered-the understanding is confounded-we are lost amidst the multiplicity "My righteousness I hold fast, and will not let of surrounding objects-we gaze, and we admire. Such are the sensations awakened in the The two foundations of constancy and fortibreast of man on a general view of the vast tude of mind, are a good conscience and trust field of nature. But if such are our impres- in God. The man of corrupt principles, and a sions, arising from this slight survey, how are guilty conscience cannot possess firmness of our admiration and astonishment heightened, mind. For by pursuing crooked paths for disfrom a philosophic view of the mighty system! honourable ends he has too much to encounter, --by tracing the work from its very commence- and too much to dismay him. He feels obliged to ment-by following nature through all her conceal his fears; and while he assumes the aswindings, discovering her inimitable propor-pect of intrepidity before the world, he nevertions, examining her productions, and searching theless trembles within himself, and the daring out her operating causes, that lay concealed eye of righteousness and integrity darts terror like hidden springs, in the various recesses of into his soul. There may be it is true, a kind

it go."

in the multitude of riches-or the elevation of rank, for observation and experience shows that these things may be possessed by the worthless as well as the deserving. Real fortitude, consists in being deterred from no danger, where duty to it calls us forth-in accomplishing our alotted part, whatever it may be, with fortitude, and constancy of mind. These qualities never fail to stamp distinction on the human character; and they confer on him who possesses them a just superiority, which all, even enemies feel, and revere. A LAYMAN.

From the Universalist Magazine. DIALOGUE CONCERNING MAT. XXV. Child. My dear parent, I have been reading the twenty fifth chapter of St. Matthew. As I sense of the Holy Scriptures, I will offer this as am anxious above all things to obtain the true our subject of meditation at this time, if you have no objection.

Parent. I have not the least objection, my child; and I heartily approve of your desire to ascertain the true sense of the Scriptures.— Have you any particular question you wish to ask with respect to this chapter?

I am one of the foolish virgins; that I am like Child, I bave. It is frequently told me that the servant who hid his Lord's talent in the earth; and that in a future state, at the day of judgment, I shall be placed on the left hand, like a goat, and sent away to suffer-0-time

that the sun was to be darkened, the moon was to withhold her light, and the stars were to fall from heaven, the powers of the heavens were Parent. He gave them warning of false to be shaken, the sign of the Son of man was Christs, who were to appear. He foretold wars, to appear in heaven, all the tribes of the earth famines, pestilences, and earthquakes, which where to precede his coming. He spoke of the were to mourn, and they were to see the Son of man coming in the clouds of heaven with afflictions which his disciples would be called to suffer previously to his coming. He stated power and great glory, be careful, I say, to that the gospel should be preached to all the notice, that all here spoken of was to take place world (i. e. the world then known and inhabit before the generation which Jesus addressed He passed away. ed); and that then the end should come. exhorted his followers, when they saw the abomination of desolation, of which Daniel spake, stand in the holy place, to flee from the city of Jerusalem into the mountainous country. This kind forewarning was designed to save them from the tribulation which came upon the enemies of the gospel.

Parent. It is my child. Read at your leisure, Mark viii. 38, ix. 1. The Bible was divided into chapters and verses by uninspired Parent.—If you now will read the 24th and men; you will therefore, cor.nect these two Child. You mean, I suppose, the Jewish na-25th chapters of Matthew, attentively, you will verses together, they both belong to one sub-tion, which crucified the Lord of glory, and see my child, that there is no time spoken of for ject. See also Luke ix. 26, 27. You may con- persecuted his followers. the fulfilment of every thing predicted in the

L. I am satisfied and I shall insist upon your preaching all day.

K. I consent so far, as to preach this morning, and, if you please, sir, we will determine at noon who shall preach in the after part of the day.

[Here the conversation broke off, and Capt. Porter returned home.]

When the hour for meeting came: Mr. L. and K. walked to the Meeting-house (for so places of worship are called in New-England) together, accompanied by Mrs. W., one or two students &c.

Having introduced Mr. Kneeland into the desk, Mr. Lockwood took his seat in Mr. W.'s pew. It was a pleasant day, in the month of September, and the house was well filled.

Mr. K. found Watts' psalms and hymns in the desk from which he gave out the following,

But when Mr. K. rose to give out his text, Mr. Kneeland, of course, was introduced We preach not ourselves," &c. 2 Cor. iv. to Mrs. W. and the Rev. Mr. L., who ap-5.; seeing that he did not even open the peared to be very much pleased, that he was Bible; that he had neither note nor script likely to have some assistance. It was at a before him, every eye seemed to be transtime when the influenza'was very prevalent, fixed upon the speaker. He first showed

stated to you. I honestly answered you ev-less woe, as you declared; for this man was ging God, whatever was the course of reasoning upon this ery question you asked me. It was your under that curse, and yet was not endlessly strange subject at that period, or however it may have province to examine me; mine to answer. miserable, according to your own account; struck their senses, the Clergy had gained their point in If you had been disposed to have asked any or else, according to your own doctrine, the establishing the principle of infant baptism, as a matter of further questions, I should have answered text itself is not true; for here was a sinner faith; whereupon the tender parent, anxious for the fate you with equal honesty. a hundred years old, who was not accursed, of its offspring, considered them in danger, until preventaccording to the text, admitting that curse to ed at the consecrated fount! be endless woe! Turn which way you will, you are brought into the same dilemma.

L. But do you not know, that that is not the religion of this state?

K. I truly do, sir; but I think it high

time it was.

L. At all events, I think your conduct very reprehensible. You knew that I did not suspect you of being a Universalist.

K. Why it may be said, perhaps, as Paul said in a similar case, that, "being crafty, I caught you with guile !" My conscience does not condemn me. It has given the people an opportunity to hear what otherwise, perhaps, many of them never would have heard; and I presume that some have heard what they will never be able to forget.

This conversation lasted till dinner was on the table; the substance of which, only, is given here, and in as nearly the identical words that were used, as can now be recollected.

It was plainly perceived, that Mr. K. was no longer a welcome guest in the family. Anger & contempt was depicted on the face of Mrs. W., and all the while, it seemed like throwing a stone into a nest of hornets. Mr. K. received a very cold invitation to dine, which he accepted, rather from necessity, than choice and the storm having subsided, there was a remarkable calm.

:

Here ended the adventures of that day.

THE OLIVE BRANCH.
NEW-YORK, Saturday, July, 21, 1827.

ORIGINAL SIN-No. 4.

We have, however, in the history of the early Church,

instances now and then of persons too honest, either to im

pose upon their own consciences, or utter dogmas that would have a tendency to delude others. The opinions held by Pelagius are of this nature. He was vigilent in propagating them in that period of the fifth century, when he flourished Although, being of the order of the superior Clergy, it might have been against his interest, yet he gives an illustrious example to the world, that an honest mind disdains to compromise truth under any circumstances whatever. This divine considered the doctrine of Original Sin, as professed to he believed by his compeers in the ministry, as a monstrous error. Having investigated the subject with an intensity of thought, favored by a conscience, pure and uncontaminated, he treated this dogma as he did all others, not founded upon principles of sound reason and the order of things, or demonstrable truths, and which, in his contemplation, was a mere am. biguity; and he offers, as an argument for his belief, that although God had said to Adam in the Garden, "In the day in which thou shalt eat of the tree of kuow. ledge, thou shalt die." The same record which con. tains this denunciation, informs us that Adam ate of the fruit but did not die." Another view of the subject is, that the death threatened was of a moral kind, not natural. In this sense it may be admitted, that Adam did die in the day of his transgression. But even this does not entail this death upon his posterity for this one sin. The doctrine which says,

"The son shall not suffer for

the deeds of his father," forbids it and even where Paul speaks of death, as having passed upon all men,

he adds, "for that all have sinned." An irresistable

Infant Baptism -The writer of the preceding numbers, on Original Sin, which infant baptism was supposed or designed to wash away, not wishing to rely alone upon his torical documents, in proof of his doctrine, would beg leave to waive the subject for a moment on this head, and seriously enquire, if, according to the sacred scriptures, and the analogy of things, such a belief, as the necessity of infant baptism, can be supported among men, who entertain just notions of the operations of nature, and who are in possession of their reasonable faculties. We are taught from holy writ and believe the record conclusive, Mr. L. no longer complained of the influ- that the ordinance of baptism was never extended by our enza; nor was there any thing more said re-divine Saviour to any one person, and if this fact can be specting Mr. K.'s preaching in the afternoon. authenticated from the sacred volume itself, we cannot He however attended the meeting. Mr. L. even imagine, or believe, that Christ, in his ministry having his sermons entirely on paper, could should have instituted the ordinance; for we are expressonly select one that would suit the occasion ly told in the sacred writings, that Paul circumcised his as well as he could. He preached from Isa. disciple Timothy, but it is no where said in those writings lxv. 20. : "The sinner being a hundred that he baptized him It is said in one place, "Now years old shall be accursed." He first atwhen the Pharisees had heard, that Jesus made and baptempted to prove that the curse mentioned in the text, was nothing short of endless woe and misery. He then told a story, which, admitting his doctrine true, falsified the truth of the text. He spoke of a man, who lived to be a hundred years of On the age. day he was a hundred years old, he recollec- Still more forcibly to demonstrate and to show, that the ted of hearing a sermon preached, when he baptism of infants was a contrivance of the Priesthood, in was but a boy, from this very text. It the early annals of the Church, we need only say, that now came home to him; and he more than two centuries since the appearance of our Safound himself a "sinner being a hundred viour on earth had passed away before the baptism of inFor the Olive Branch. years old!" Of course, he was struck un-fants was ever thought of, and a long period after this der great conviction; finding himself laying had elapsed, before the ordinance was sanctioned as a Messrs. Editors,-I have been thus far much under the curse of endless woe and misery, prerequisite to salvation. What should have retarded pleased with your useful paper, and think it at the age of a hundred years. "But," says this ceremony, for such a length of time, but a solemn comes up to its title, in every sense of the word. the preacher, “the work went hopefully on, conviction in the minds of the primitive fathers, that in- Not that I have been equally pleased with all until this aged sinner was converted. He died in peace; and, as we trust, was brought fants, unconscious infants, could not, in any view of the that I have seen in it; this is what was not to home to glory!" Thinks I to myself, if case, either philosophical or divine, come under the sins be expected. Yet I apprehend that what may, your doctrine had been true, which you so of Adam? But when the Clergy with the untiring zeal of and perhaps does, please me the most of any positively assured us in the forepart of your the Missionaries of the present day, at the end of four thing, may be, and perhaps is, the most uninterdiscourse, this man must have died and gone hundred years, or more, had inculcated a belief, which esting to many of your readers. To please a to the hell of endless woe! It either shows then prevailed the whole christian world, that the salva- variety of tastes, it is necessary to serve up a that your doctrine is false; that the curse tion of infants was indispensable, and that the ordinance variety of dishes. Some will like a taste, at least spoken of in the text is not absolutely end-of baptism was the aegis to ward off the wrath of an aven of all; others will make their whole meal of one

tized more disciples than John, though (it is immediately
added) Jesus himself baptized not, but his disciples."
"I was not sent to baptize;
John iv. 1, 2. Paul says,
but to preach the gospel, 1 Cor. i. 17.; though Paul ac-
knowledges that he had baptized a few.

inference, therefore, from the premises laid down in the
holy scriptures, is, that the opinions of Pelagius were
well founded, which maintained a contrary doctrine to
The fact of Adam being permit-
that of Original Sin.
ted to live, after having ate of the fruit, is a presumption
Why then
that God pardoned the offence in him.
should we not conclude, that he spared his race to the
ten thousandth generation? The character of au infi-
nite, wise and merciful God forbids the idea, that he
would consign to everlasting torture, the innocent in-
fants of the posterity of him to whom, in his love, he
had extended forgiveness and taken into favor.

M.

or two, at most; and those served up in the
While there are others that
plainest manner.
nothing will suit but what is very highly sea-
soned! I am, however, one of those who like
cool, close, deliberate and conclusive reasoning
or else incontrovertable arguments. All your
puns and pert sayings might lay by me like
sweetmeats, preserves, and radishes, of which
I but seldom taste. Give me pure instruction,
I want nothing else. Yet I am sensible, tha
such a paper as would suit me exactly, would
find but very few subscribers, and perhaps less
readers; without which, no paper can live.
Therefore, for the sake of the general good,
wish to see a variety, and a greater variety, than
what I have yet seen. I wish to see your paper
live and prosper, and therefore cannot ask for
the whole to be suited to my taste. If I can be
really pleased with one quarter, it is about as
much as I expect; for pieces that would be re-
ally sickening to my understanding, will exactly
suit the tastes of some. I would recommend,
therefore, short pieces. Let there be some
point in all of them; and then, if they do not
instruct, they will not tire. I have heard the
greatest fault found hitherto, with those parts
that I like the best. What I recommend there
fore is not on my own account; but for the
general good. If three quarters of your paper
is mere trash, it will not injure what I like,
neither will it do me any harm. I could either
read it, or let it alone. As long as the people
like it, they must have it; and if you will not
publish it, there are enough who will. And by
giving them much of what they like, you may
prevail on them to take something of what they
need. It is in this way, if any, that you will be
able to correct the vitiated tastes of the commu-
nity. Give us, then, more of the pith and mar-
row, and less of solid food. Strong men can
either use or dispense with the former; but
babes (in Christ) cannot bear the latter. If any
should complaim of this course, you can say to
them, "We have many things to say unto you;
but ye cannot bear them now."

less they had rather violate their own con- impossible this doctrine should lead to vice, and
sciences than to do justice to the cause of im- this charge is thrust not only against us, but di-
partial salvation. Yes, we believe regenera- rectly against the oracles of divine truth. Now,
toin necessary to happiness, and we believe all dear, sir, just look at the opposite system, that
men will be saved, not by works or any right- teaches that men are saved or lost without any
cousnes of their own, but by the working of re-regard to their moral character; that a certain
generation, and the renewing of the holy ghost. number will be passed, and no more, be their
Op. Then you believe that all will be regen- conduct what it may; and they have more hope
erated and raised. Is not this contrary to the of the open profane, than the moralist, declaring
meaning of our Saviour, in the words "ye must that the wicked live in pleasure, while the vir
be born again"? Do not these words imply tuous are resisted and despised. This is the
that all will not be regenerated?.
licentious doctrine! a doctrine which gives en-
couragemeut to sin, and lessons the motives to
virtue and religion.
Tel. & Miscel.

U. I think not; so far from it, I think they
clearly imply that all men shall be regenerated,
66
says ye must be
for, mark the words, Christ
born again." He does not say ye may be born
again if ye will. Now, he meant by this to en-
force the necessity of the new birth for every
creature, in order to fit them for the enjoyment
of his kingdom, as you will admit; then it fol-
tows that all men will be regenerated in due
lime; because it must be granted, that what
Christ says must be, will, unavoidably take
place, for his word shall not pass away, and yet
if we allow these words to militate against the
doctrine of unlimited salvation, we must deny
for he has expressly declared, that " if he were
Christ himself, and the object of his mission;
lifted up from the earth, he would draw all men
unto him." That he came to seek and to save
that which was lost, and finally came to save the
world." See John iii. xvii.

For the Olive Branch. Messrs. Editors-Presuming from what was stated in your first number, that (being one of the Editors) Mr. Kneeland will not make any direct reply to the communication of "Biblist," and having on a former occasion defended him against the attacks of a similar, if not the same writer, under the signature of "Amana," I feel disposed to step into the ranks again, however incapable I may be of either doing him, or the subject, justice. I am pleased with the apparent candor and sincerity of B.; and although I shall be under the necessity of showing that in several instances he has misrepresented Mr. K., yet I do not believe it was intended, and therefore am disposed to make every reasona

Op. Sir, however plausible this doctrine ap-ble allowance for what I presume are nothing pears to mankind, it appears to me to be a dan- more than innocent mistakes, and those growgerous doctrine, and should it prove untrue, ing out of a sincere regard for the truth. you will agree with me in this respect.

I have had the good fortune to hear every U. No, sir, for how can it be a dangerous discourse that Mr. Kneeland has delivered since doctrine, according to your theory, even if it is he has been in this city; and being an attentive not true? You believe that the future desti- hearer, feel myself as capable of judging not nies of all men was unalterably fixed before they only of the general tenor of his preaching, but existed! How then can it be dangerous to em- also the particular expressions he has made use brace Universalism? Will a belief in this sys-of on particular occasions, and in relation to tem prevent the salvation of the elect? or, will particular subjects, as any one of his hearers. a disbelief of it secure the salvation of the re- I wish to profit by his long experience, and can unless it can frustrate the decrees of Jehovah! give us any thing as the fruit of his long and arprobate? I cannot see why it is dangerous, never feel indifferent when he is disposed to But supposing, sir, you assume the system of duous studies. Hence I am just as well pleased Arminius, still on this plan I cannot see why when I hear him expose what he believes to be ours is a dangerous doctrine, true or not true; error, wherever he finds it, as I am when I hear I observed before; it teaches that God is love; he believes to be truth. I do not mean to be for it teaches the necessity of regeneration, as him, as I often do, so powerfully enforce what and that we ought to do good and love each understood that I believe all that I hear from the other; that in keeping God's commands there lips of Mr. K., more than any other man. He is great reward; that the way of the transgres- advances many things which are not perfectly sor is hard; and the way of wisdom is pleasant- clear to my undestanding. But being convinness and peace; and that every man shall be ced of his sincerity, and having no doubt of adequately recompensed according to his works. his honesty, I am pleased to hear whatever he Now supposing, while we believe these truths, believes to be true, and I have no reason to think we should ignorantly believe that "God will that I hear from him what he does not believe. have all men to be saved," is it dangerous? Is But were he to adopt the measure recommendit any thing worse than axtending our charity to ed by B., and were I to know that he did so, he Universalist. Very well, sir, I am pleased to all men, and esteeming others better than our- would no longer be a teacher for me. He have such an opportunity, believing it will be selves, as the apostle exhorts? Do, sir, show would be to me a mere automaton, moved by profitable to us, providing we discuss the sub-me how it is any more dangerous than other certain timed individuals who, each of them, ject with fairness and candor. holding as it were a string tied to his tongue, cause him to pronounce the words just as they are disposed to pull the string!

CONVERSATION BETWEEN A

K.

Universalist and his Opponent. Opponent. Good morning, friend, I am glad to see you, for I have sometime been anxious to talk with you on religious subjects.

systems.

Op. Well, sir, the first subject I wish to in- Op. Why, sir, I do not wish to say much troduce, is, that of regeneration; I am told that more on these points, but as you wish to know your order deny this doctrine, thus rendering how I consider it a dangerous doctrine, I anthe express words of Christ "ye must be bornswer, I think it leads to licentiousness, for it asagain" of no importance. U. This, my friend, is a great, if not a wilful they please. sures all men that they will be happy, do what mistake. There is no order of people who con- U. This, sir, is another gross mistake! It assider this doctrine more important than do Uni-sures no man that he can ever be happy in sin; versalists. This representation is made by but on the contrary declares that the wicked are those who know nothing of our system, and like the troubled sea; that tribulation and anwho will not even read the writings of our or- guish rest on every man that doeth evil; it der, nor hear them preach; for if they had, they reaches that sin and misery, boliness and hapwould not report such downright falsehood, un-piness, are inseparably connected. Thus it is

If I go to hear Mr. K. I want to hear him, and know that I hear what he believes to be true, right or wrong; and if he should advance any thing, of the truth of which I have my my doubts, I would embrace the first opportunity, (especially if it should be a matter of any importance,) to ascertain in the first place whether I understood him correctly. Should I still be dissatisfied, I would ask for explanations, or further proof. And if, after all, I could not be satisfied, I would set it down as an error, and