daily transgressions of the law of God. For every man is naturally able to keep the whole law perfectly every day as long as he lives.-If good men are capable of keeping the law one hour in the day; then they are as capable of keeping it every hour of the day; and if they are capable of keeping it one day; then they are capable of keeping it two days, ten days, and all the days of their life. The consequence is plain and undeniable, that they ought to keep the whole law perfectly in this life, notwithstanding their moral inability, which is their moral depravity, and totally inexcusable. If they do not keep their hearts constantly; if they do not keep themselves in the love of God constantly; and if they do not live in the fear of God constantly, and eat, and drink, and do every thing to the glory of God, they are altogether guilty and inexcusable. Christ always lived in the fear of God; and all his followers ought to live so; and whenever they fail of being perfectly holy, their imperfection is positively selfish and sinful.

Men can

3. It appears from what has been said, that good men may and ought to carry religion into their secular concerns. If they can habitually live in the fear of God, then they can habitually carry religion into all their seculer concerns which they ought to pursue. If they be in the fear of God all the day long, then they can labour, or do any proper business all the day long, in the fear of the Lord. And while they act in the fear of the Lord, they act religiously.as constantly seek the glory of God and the good of others, as they can constantly seek their own private, selfish interest. They can as constantly keep their hearts in the love of God, aa they can constantly keep their hearts in the love of themselves. Their religious. exercises never interfere with their secular employments. And as they can, so they ought to carry religion into all their worldly business. The farmer, the mechanic, the merchant, the physician, the man in the most public business, and in the highest station, as well as the minister of the gospel, ought to carry religion into all his employments. He ought to be in the fear of the Lord all the day long and every day, let his hands, or head, or pen be employed about what they may. No man has a right to eat, to drink, to plough, to plant, to sow, to reap, or to do any thing else to himself but he ought to do every thing to the glory of God. Religion may be and ought to be carried into every duty of life; because no duty can be performed without it. Men ought always to act from that love, which is the fulfilling of the law; and so long as they do. act from that love, they do actually fulfil the law, and no longer.-Men ought always to set the fear of God before them, that they may always do what is pleasing to him.

Finally-This subject applies to sinners, as well as to saints. The injunction in the text, requires every sinner, as well as every saint, "to be in the fear of the Lord all the day long. They have reason to fear God, whom they have disobeyed; Christ,

whom they have

alighted; the Holy Spirit, whose influences they have resisted. They have reason to fear the godly, whose intercessions for them or agains them, may prove the means of saving or destroying them. They have reason to fear the men of the world, who are leading them in the broad road to ruin. They have reason to fear all the objects of the world, which they love supremely, instead of God. In this dan gerous state, they have hitherto lived, without ever having a filial fear of God before their eyes. And lest the fear of God should fall upon them and disturb their peace, they have shut their eyes, their ears, and their hearts against him, and said unto him, "Depart from us, for we desire not the knowledge of thy ways." But though you have banished your fears, you have not banished your danger. That has been constantly increasing, and drawing nearer and nearer. How absurd as well as criminal is it, to cast away fear, when you cannot cast away danger. The filial fear of the Lord is the beginning of wisdom. Your servile fears of God can do you no good. But es soon as you exercise a filial fear of God, you will become his chil dren, and he will be your Father and Friend, and prepare you to live in his fear all your days. If God be for you, who can be against you? But if God be against you, who can be for you? And unless you be come reconciled to him, and love him for hating and condemning you, he will treat you as his enemies, on whom he will pour out wrath

without mixture and without end.

SENEX

FOR THE HOPKINSIAN MAGAZINE.

THE PILGRIM'S PROGRESS IN THE NINETEENTH CENTURY.

BY BUNYANUS.

[Continued from page 137.]

CHAPTER XXIV.

Ardent. It does appear, indeed, that if the spirits of darkness are carrying on such plots as your dream brings into view, they would wish, by all means, to make men believe that they are not, the better to accomplish their designs. For if it should be generally believed that they are, it would put men on their guard against them, and tend to their defeat. But, what further did you dream?

Thoughtful. After the Spirit of Error had proposed his plan, as I have related, for the suppression of the truth, which met the general approbation of the Council, it was inquired by one what could be done to destroy the effect of truth, where it should still happen to be fully and plainly preached, as might possibly be the case in some places. To answer which, the same speaker again rose.

Spirit of Error. We must induce those friends of ours who profess allegiance to Immanuel, to declare, with much assurance, that such preaching never had promoted revivals; and that there never

can be any revival, so long as it is continued. If we can make some real friends of the Prince believe and affirm the same thing, it will be so much the better. But if we cannot do that, there is usually a sufficient number of our friends who are always ready. If any instances are mentioned of revivals which have taken place under such preaching, it must be strongly denied that the preaching was such. If that should be proved, then we must try to have it ascribed to something else which was done at the same time which produced all there was, and affirm that there would have been much more if the preaching had been different. If the revival on the day of Pentecost should be mentioned, and those which took place under the preaching of Paul, they will trouble us indeed, but we must get over them as well as we can. And perhaps the best way, with all such cases of former times, will be, to say, that the times are changed, that mankind are different, their habits are different, revivals are different, and it ought to be expected that the means of promoting them should be different. If, nevertheless, the truth which is preached should seem likely to produce any effect, and any danger should appear of there being a revival under it, then all our efforts should be directed to stop it. Church members should if possible be induced to make opposition to the truth. We know that when they can be induced to do it, we derive the greatest advantages from their opposition. It is usually more decided, and more persevering, and has more influence, than that of others. If any that are without hope seem to be impressed by the truth, and begin to feel that they are in an evil case, because they are convinced that they are not reconciled to the truth, let us persuade those church members to gather around them, and tell them that there is no need of being reconciled to those truths, that they never were, and that it is wrong for any to be. This will have an excellent effect. It will relieve their distress, confirm them in their hatred to the truth, and fill their minds with prejudice against those who preach it, so as to shield them against any further attempts to awaken them. And lest this should not be sufficient to prevent a revival, let every effort be made to divert the attention of the people from truth and duty. Let something new be got up, as often as possible. Let some strange event be brought to pass, which shall engross the public attention, and be matter of conversation. Let reports of something wonderful be introduced from other places to be talked of. Let persons come in from abroad, whose ways are new and strange; and let the public expectation be excited of others that are to come, nobody knows when; and let it be kept on the stretch continually. By these, and by all other means that can be contrived, let the public mind be wrought up into a fever, and the public attention be directed every day to something new; and I greatly mistake, if we cannot thus stop the most promising beginnings, and prevent

the truth from producing any revival, and so bring it more and more into discredit. And I think we may depend upon the cordial assistance of those who have once committed themselves, by affirming that such preaching cannot produce a revival; because the maintenance of their credit requires that they should do all they can to prevent it, and prove their declaration true.

Sp. of Persecution. In this work I shall gladly assist, by stirring up as much opposition to the truth as possible, till every one who dares to preach it shall be driven from his post; which time I hope is not far distant. And it will be good enough for them, if they are so foolish as not to yield to the wishes of our friends, and suppress those sentiments which no loyal subject of ours can bear. And when they are driven from place to place, as strangers and pilgrims on the earth, having no certain residence, nor any to hear or countenance them, let them find pity where they can. They shall have none from any of those over whom I can exert an influence.

Sp. of Malevolence. Then what malignant pleasure I shall take, while the finger of scorn is pointed at them, and they are reckoned as the offscouring of all things. What fools they are, thus to sacrifice their interest, and comfort, and reputation among men, with their eyes open.

Beelzebub. You are wandering a little from the point. The subject of consideration is, what can be done so to manage revivals as to prevent their doing an injury to our cause, and to turn them to our advantage; and particularly, what can be done to manage the friends of Imman. uel. Our chief strength must be tried upon these, by craft and subtlety, to mislead them. One of these, who is particularly active and zealous, may do more to accomplish our object, when we can direct - him, than a hundred great, and strong, and open opposers; as was acknowledged in the last century, by one of our most acute and determined enemies.(a) But we so far succeeded then, that he confessed, in the time of it, that the work was greatly hindered, by our success. ful arts, and would have made three times as much progress, if it had not been for them.(b) And after the work had passed by, a few years, and the effect ofur efforts was better seen, he was constrained to give up a great part of what there was, as a work of that sort which we like.(c) Will it do, to put in practice now the same arts which we practised then? Or have Edwards and Brainerd and Bellamy so completely exposed them that they cannot be successfully repeated?

Sp. of Self-Confidence. It is my opinion that they can be repeated now, with as great success as they were practised then. This is not an age of reading and thinking, like that, but an age of feeling and acting, and of feeling and acting, too, without much inquiry why or (a) Edwards's Works, Vol. 111. p. 219. (b) 262. (c) Memoirs of Bra nerd, p. 447.

wherefore. After all those men said and wrote, to expose us, we succeeded then to blind the eyes of the multitude, and even of many true friends of Immanuel, as Edwards piteously complained.(d) The glistering appearance of false religion dazzled their eyes, and they were led to regard, as the brightest experiences, those which left men firm in their allegiance to us. When they perceived the great affection, earnest talk, strong voice, assured looks, vast confidence, and bold assertions, of those whom I had myself trained to the work, they were overborne, and lost their judgment, and gave their confidence to those men, saying, "Surely these men are in the right; the Spirit of the King is with them, of a truth." By these means some of the friends of Immanuel were led to think they were mere babes, in comparison with these flaming Christians, and some to conclude that they had no grace at all. Others were led to follow these men, and to imitate them, and to try to cultivate the same kind of religion in themselves, to the great injury of their souls. And some of the most dangerous enemies to Immanuel were called bright Christians, and encouraged and honored as such, by which means they were puffed up with pride, and confirmed in the delusions into which we had drawn them.(e) And Brainerd also confessed, that little was said in his day, by most of the King's ambassadors, to guard against the danger of a false experience.(ƒ) Now, if there was so little disposition then to guard against our devices of this kind, as these men confessed, and if we were so successful, as they acknowledged, what reason have we to fear the want of success now? How many are there, at this day, who read the works of these men, or pay any regard to their warnings? Not enough, I am confident, to be any serious objection to our practising the same arts, with still greater success than we did then.

Sp. of Delusion. I am of the same opinion. And I think we shall find no difficulty in destroying the credit of those who try to discriminate, and endeavour to lead people to distinguish true experience from false. The prevailing turn of the present age is highly favorable to our success in this. And if men could not be made to discrimi nate then, if most of the King's ambassadors in that day said little on the subject, how much more is it the case now. How easily now shall we be able to persuade them to say little or nothing on the subject; and how unpopular shall we make it, if they do. Nothing must be said of the danger of embracing a false hope. Every hope must be considered and treated as good. Every one who can be induced to entertain a hope, must be spoken of and treated as a converted min. And every thing that pertains to the experience of a converted min must be considered as alike genuine. We succeeded then, as

(4) Memoirs of Brainerd, 418. (e) 【b. 449. (ƒ) Ib. 420.