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deed there have been innumerable instances of men's mistaking their duty in very interesting and important cases. Our first parents mistook their duty by which they injured themselves and all their posterity. Aaron mistook his duty when he made the golden calf. Saul mistook his duty, when he neglected to wait for Samuel. Jehoshaphat mistook his duty, when he consented to go with Ahab, up to Ramoth-gilead. Hezekiah mistook his duty when he displayed his wealth before the ambassadors of the king of Babylon. Paul mistook his duty, while he verily thonght that he ought to do many things contrary to the name of Jesus. In these and all other cases in which men have mistaken their duty, it has been owing to the want of a wise and understanding heart. For when inen's hearts are right they never will mistake their duty, because they will judge impartially in respect to the evidence of duty set before them, either by the word or providence of God, or by the instruction or advice of their fellow men. And what appears to them to be their duty when they judge impartially, is their duty in their present situation, or until they have further light. It is morally impossible for men to mistake their duty, while they are under the influence of a wise and understanding heart. They can no more mistake their duty, than the holy angels can mistake their duty. It is an unspeakabe favor therefore, to have a wise and understanding heart. And the favor is great, in proportion to the multitude and importance of the duties, which men have to perform. Though some have more, yet all have many and important duties to discharge. But they must know their duty in all cases, in order to perform it. All who desire to do their duty, must highly value a good heart, which will infallibly enable them to know what is that good, and acceptable, and perfect will of God which they ought to follow.

2. A good heart will not only make men know their duty, but will always dispose them to do it. A wise and good heart consists in love to God and man, and consequently in love to every known duty. While men are under the influence of a good heart, they will know and love their duty; and while they both know and love their duty, it is impossible, that they should neglect it. No such instance ever existed, as any person's knowing and loving, and yet neglecting his duty. Adam and Eve did not neglect their duty, so long as they knew and loved it. Paul would not have persecuted Christ and his followers, had he known and loved his duty. Nor would any other man have ever neglected his duty, if he had known and loved it. It is morally certain, therefore, that a wise and understanding heart, will lay men under a moral necessity of doing their duty, which is a matter of the highest importance. For all men were made to do their duty, and they are just as valuable as they are dutiful, and no more. While they neglect their duty, they are unprofitable, and worse than nothing. So the apostle says of all sinners. They are gone out of the way; they are altogether become unprofitable. And in this respect, they are

compared to chaff and dross, and the most noxious animals. But where men do their duty, they answer the great end of their creation, and like faithful servants, are really profitable and important. Men ought to prize a wise and good heart as much as their own rational and immortal existence, because it makes them know and do their own duty. Solomon, when he prayed for a wise and understanding heart, and afterwards, set this high estimation upon it: For he says in the conclusion of his Ecclesiastes, which he wrote in the decline of life, "To fear God and keep his commandments, is the whole duty of man.' A good heart is iufinitely more valuable, than eternal existence without it. Hence Solomon prefered it, not only to riches and honors and safety, but even to long life, which is more desired by mankind, than any thing else in this world. For they will give up any thing and every thing that they possess, to preserve and prolong their lives. Besides,

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3. A wise and understanding heart is the most desirable and important favor, that men can ask of God, because it prepares them for every other, that God can bestow upon them, either in time or eternity. It prepares them for the enjoyment of both temporal and eternal felicity. After Solomon had asked, and God had given the good heart, which would make him know and do his duty, he told him that he would make an addition of the highest temporal blessings. And I have also given thee that which thou hast not asked, both riches and honor so that there shall not be any among the kings like unto thee all thy days. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David dia walk, then will I lengthen thy days.' Indeed, God promised long life and prosperity to all his people who had a wise and understanding heart, to know and to do his will. And though the same temporal promises are not made to those, who now have a wise and honest heart; yet every necessary favor is promised. For Christ says to his followers, Fake no thought, saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed. But seek ye first the kingdom of God, and all these things shall be added unto you.' A good heart while it influences men to know and do their duty, prepares them to enjoy every temporal favor, which God sees best to bestow upon them, and to be satisfied with what he withholds. So that, if they have nothing, they may possess all things,' by rejoicing in the good of others. Besides, a wise and good heart prepares men for future and eternal good, and absolutely secures the enjoyment of it. Our Savior declares, 'blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are the meek for they shall inherit the earth. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart for they shall see God.' Solomon says, "The way of life is above to the wise.' And again he says,The wise shall inl.erit glory. Indeed, all the promises of both temporal and eternal good in the Bible, are made to the wise in heart. And

the reason is obvious. A wise and good heart is absolutely necessary in order to men's enjoying any favor, whether temporal or spiritual. I: is, therefore, of all favors the greatest, as it lays the foundation for all others. So that a wise man would always ask the very same favor that Solomon did. A greater cannot be desired or conceived. L. S.

For the Hopkinsian Magazine.

JACOB'S LADDER.

And he dreamed, and behold, a ladder set upon the earth, and the top of it reached to heaven: and behold, the angels of God ascending and descending on it. And behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac.-GENESIS xxviii. 12, 13.

Jacob having taken his leave of his father's family, and of all his friends and acquaintance, directed his course to Padanaram. The first day he left Beer-sheba, he reached Haran, which is supposed to be about forty miles. And he lighted upon a certain place, and tarried all night, because the sun was set; and he took of the stones of that place, and put them for his pillow, and lay down in that place to sleep.' He was now in a solitary condition, and stood in peculiar need of divine care and consolation. These God graciously afforded him.He not only caused him to fall into a gentle and refreshing sleep but favoured him with a pleasant, instructive, and animating dream. In his dream, he saw a ladder reaching from earth to heaven, and angels ascending and descending upon it. And at the upper end of the ladder he saw the Lord, and heard him graciously declare, 'I am the Lord God of Abraham thy father, and the God of Isaac.' I do not feel able to explain the distinct and various parts of this dream; but taken altogether, it was evidently designed to teach Jacob and all the seed of Jacob, that God has opened a communication between heaven and earth, and by the instrumentality of angels and other inferior agents, takes a peculiar care of each and of all his people here in this world. Such a manifestation of God to Jacob was adapted to his peculiar situation, and suited to dispel his fears, and enliven his faith and hope, in his pilgrimage state. And it is still adapted to the dark and trying state of all the heirs of salvation. They need to know and realize how God feels and means to conduct towards them. L.

From the Christian Soldier.

"THINGS BY THEIR RIGHT NAMES.'

MR. EDITOR-It is doubtless known to many of your readers, that there has of late, been a formal division among the universalists, in this part of the country; a small party having

gone off, and formed themselves into a society under the name of Universal Restorationists. These are very sensitive respecting the name by which they are henceforth to be known in the community;-taking it with a very ill grace, when they are called universalists.

Now a name, or a change of name, is nothing in itself; and should be disregarded unless such use is made of it, as to mislead and do injury. If the restorationists have, as a body, changed their sentiments, and adopted views which were never called universalism, there is good reason for their taking a new and distinct name; and the public ought to know them by it. But, Mr. Editor, there is no reason to believe, that, as a sect of errorists, there has been any change of sentiments; but only a separation on account of fraternal jealousies, between those, who have been brethren. It is an undenia ble fact, that all who make the rejection of eternal punishment the prominent article in their creed, have always been called universalists, both by themselves and others. There has always been a difference of opinion among universalists, as to the ground of the final salvation of all men. Some believe, that all punishment is sufferd in this life; some that there is to be a sort of reforming chastisement in the next. Some believe, that all will be saved, because Christ died for all; others, rejecting the atonement, found their doctrines on the deserts of men, or the mercy of God. It is often true, that the same persons, at different times, hold each of these views; changing from one to the other, as necessity or conscience compel them. And now, however restoration universalists, in order to escape the odium of the name universalists, deny its application to them, it really belongs to them with all its honors. For restorationism, so called, was beyond doubt, the primitive form of universalism. The earliest writers quoted by universalists, as on their side, were of the restoration stamp. John Murray, who has obtained the name of Father of universalism in America,' was a restorationist. The same is true of Elhanan Winchester, who has long been boasted of as a leader among the universalists. And now at this day, with the exception of some parts of Massachusetts, Rhode Island and New Ilampshire, they are all together; both ultra's and restorationists,-all true universalists. In proof of this, if proof is needed, I refer to a sort of pastoral letter, published some weeks since in the Independent Messenger, the express object of which was, to lead the restoration part of the sect to come out and join the new one.

In conclusion I remark, if there has been any change in doctrine, it has been on the side of the ultra's-or from bad to worse. Leaving the more respectable ground of restorationism, the majority have gone down hill; and with Hosea Ballou, Walter Balfour, and Thomas Whittemore at their head, with their brazen Trumpet,' and are coming up, shoulder to shoulder, with the infidels. Some indeed, like the far-famed chamsion of universalism, Abner Kneeland, have already received

promotion to prominent posts in the infidel corps. And indeed ultra-universalists are, for the most part, downright infidels.— Corner them up with an argument from the Bible, and their song almost invariably is, A fig for the Bible.' Let things be called by their right names,' and the restorationists are universalists; and if a distinction of sects are to be made, the ultra's are infidels.

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I have made these remarks, because efforts are made to spread the opinion, that a new sect as to doctrine as well as name, has lately sprung up; and thus the ignorant and unwary, who would startle at being universalists, are deceived and led on to the belief of soul-destroying error. MASSACHUSETTS.

From the Christian Secretary.
DIALOGUE.

BETWEEN MR. EXPERIENCE AND A YOUNG PREACHER.

Experience. Well, my young friend, how is it with you today?

Youth.-I feel very well in mind, my body is feeble.

Experience. You talked two loud yesterday, I thought so the moment I saw your countenance. You should raise your voice but little above the natural key, and talk no louder than if you spoke to a single man at the farther side of the house, but let your pronunciation be emphatical, your accent clear and distinct, and don't drawl and drag out the sentence as though you expected to be killed when it ended.

Youth. I have a difficulty on my lungs; it is hard work for me to speak, and I have to raise my voice or not be heard at all.

Experience.-No, my son, stop your hollowing and you will soon get rid of your difficulty. But don't you talk too long? How long do you preach?

Youth. I should think sir, forty minutes perhaps or an hour -an hour generally, seldom over, unless I have a good subject. Experience. You should always have a good subject, or not preach. But you are a young man, and have to preach to older people; always be short, lay your watch before you and limit your sermon to thirty minutes, and what you cannot say in that time, if the subject is a good one, save it till the next time; if it is not a good one, your hearers will thank you for sitting down at the end of thirty minutes. Set your ideas in order, and come right to the subject-and make no remarks but such as tend to bring it directly before the people. When your subject is before your audience, sit down and let them think upon it, while you cover your face and spend a moment in reviewing what you have said and in prayer. Let some brother close the meeting. Our young men often pray too long. Ten minutes is a long prayer if well filled with humble petitions; if not it is by far too long.

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