there is no ground to trust in them? Will they do so in any other case? Will they continue to trust those of their fellow-men, who have always disappointed their trust and confidence? They will not. It is only in respect to their own beloved hearts, that they will be guilty of this folly. They forgive their own hearts for disappointing and deceiving them, when they would not forgive any such deception in others. This is extremely unwise, because they know their own hearts so well, and because they might always prevent their deception, if they would never trust them. I must still further observe,

4. That it is the highest degree of folly for sinners to trust in their own hearts, because it does them the greatest possible hurt. It prevents their embracing the gospel and securing the salvation of their souls. So long as they trust in themselves that they are righteous, they will not and cannot depend upon the mercy of God in Christ to save them from eternal destruction. The elder brother of the prodigal could not rejoice in his salvation,. because he did not see any need of his father's forgiveness. The Pharisee could not go down to his house justified, because he could not sincerely pray for pardoning mercy. Paul could not embrace Christ, until he removed his own righteousness. The Jews were cut off and cast out of God's vineyard for establishing their own righteousness, and rejecting the offers of the gospel. There is no possibility of sinners embracing the gospel, while they trust in their own hearts. And how unspeakably unwise must it be for them to trust their eternal interests to their own hearts, which they know will deceive and destroy them? More gospel sinners have probably destroyed themselves by trusting in their own hearts, than in any other way. In this path they are all disposed to walk, whether young or old, whether regular or irregular in their conduct, whether better or worse educated, whether more or less attentive to the concerns of their souls. The stupid, and the awakened are disposed to trust in their own hearts, and depend upon their own goodness to save them; when God has told them, and they have found their hearts to be deceitful above all things and desperately wicked. If they trusted in their own hearts only in respect to their temporal interest, their folly would be more excusable; but it is utterly inexcusable to trust their eternal interests, where they know, they will certainly be destroyed.

IMPROVEMENT.

1. If sinners are so extremely unwise as to trust in their own hearts, contrary to scripture, reason, and their own experience; then we can easily account for all their stupidity, negligence and backslidings. They have been stupid, because they have felt safe in confiding to their good intentions and resolutions. They have been negligent in reading and praying, because they did not be

lieve that their hearts needed divine direction. They have become backsliders, because they have trusted in their deceitful hearts.— They have laid aside, what they once thought they should not lay aside-such as secret prayer, family prayer, and attending meetings. 2. If sinners are so unwise, as to trust in their own hearts; then there is no dependence to be placed upon the most promising sinners some are promising in childhood-some are promising in youth--some are promising in manhood-and some are promising all their days-but disappoint themselves, and every one else.

3. If sinners are so unwise, as to trust in their own hearts; then they are entirely out of the reach of all means and secondary causes, to save them from final ruin. For so long as they trust in their own hearts-prosperity will not do them any good-nor adversity-nor preaching--nor reading-nor praying.

4. If sinners are so much disposed to trust in their own hearts; then it is not strange, that they are so greatly alarmed, when God opens their eyes to see their hearts in a true light.

5. If sinners are so much disposed to trust in their own hearts; then we see why so many awakened and convinced sinners return to stupidity. They trust, they have made themselves to differ, and depend upon this difference, to carry them to heaven.

6. If sinners are so much disposed to trust in their own hearts; then there is a great propriety in representing their hearts, as God represents them, and not as they view them.

7. If it be unwise for sinners to trust in their own hearts, it is still more unwise for saints to do it. For they have had a clearer knowledge of their own hearts--and resolved never more to trust in them.

8. If sinners are so much disposed to trust in their own hearts; then it is a matter of great consolation, that God has their hearts in his hand-and can turn them as he pleases.

Let all inquire whether they have seen their own hearts in a true light.

Let saints distrust their hearts more constantly, and keep them with greater diligence.

Let sinners cease to trust in their deceitful and depraved hearts, and, with filial confidence and unreserved submission, begin to trust in the Lord, who will do what is best, and has a right to do with them, as the potter doth with the clay. SENEX.

"Pass not by the house of sickness," said a minister, the other day, as he gave the solemn pastoral charge to a ministering brother, "Pass not by the house of sickness,-saying I will call on my return'-lest it be too late,and he whom thou wouldst benefit be forever beyond thy reach."

This is well. A minister ought to be afraid to lose a single opportunity for doing good. But how much more does it behove me to be afraid, lest I let slip the present golden moment for my own salvation, and so perish forever.-N. H. Obs.

FOR THE HOPKINSIAN MAGAZINE.

THE PILGRIM'S PROGRESS IN THE NINETEENTH CENTURY.

BY BUNYANUS.

[Continued from page 303.]

CHAPTER XXVII.

In the morning the pilgrims arose, refreshed with their night's rest, and desirous of further conversation with their kind host. So, after some time had been thus spent, Experience invited them to continue for a season at his house, during which they might visit some of his friends in the town; and by intercourse with them, and from their own observation, have opportunity to learn such things as should tend to strengthen their faith, increase their watchfulness, and render them more humble, prayerful, and diligent, in their further progress.

Then he called his son, whose name was Caution, and bid him walk out with the pilgrims, and introduce them to some of his friends in the town, such as Mr. Lovegood, Mr. Standfast, Mr. Considerate, Mr. Meek, &c,

So they walked out, and as they proceeded along the street of that great city, they beheld many edifices, which seemed by their form, to be places erected for the worship of the great King, at the sight of which the pilgrims were much pleased, considering it an indication that they were in the midst of his loyal subjects; and began a conversation as follows:

Ardent. How numerous are the places of worship, in this part of the city! and many of them are splendid buildings too. Surely, the inhabitants must be distinguished for their piety.

Caution. The profession of regard for the King, is common in this part of the town. But it would not be safe to consider the number or the splendour of their houses for worship, any certain mark of their piety. It is sometimes an indication of the want of it.

Ard. How can that be? Surely, if there are no places for public worship, it is an indication that the people do not observe the ordinances of the King. And I think it is mentioned in the King's book, as a mark of the prevalence of impiety, when the places of public worship are suffered to be in ruins. Men were sharply reproved by the prophet for accommodating themselves with splendid edifices, and leaving the house of the Lord in a mean and ruinous condition.

Cau. True; but the opposite of that which is wrong, may not always be right. Men are often too much influenced by pride, in adorning their places of worship, as well as in adorning their own houses. It is proper, in both cases, where the means are sufficient, that such edifices should be erected, as will be neat, convenient,

and durable. But to go beyond that, for the sake of making a greater show than their poor neighbours, is certainly wrong. It is a needless waste of that which might be employed in promoting some useful object; and is a misapplication of that which belongs not to us, but is merely entrusted to us for a season, as stewards, who must give an account to Him who is the great proprietor of all. The needless expense lavished upon one of these splendid buildings, would erect a convenient house of worship for some poor congregation who have none, or help support the ordinances of the gospel where they are not enjoyed.

Ard. I perceive my mistake in this particular. But still I do not see how the great number of these edifices can be considered other than an indication that the people have a great desire to enjoy the ordinances of the gospel.

Cau. You perceive that in some cases two or three stand very near together, and any one of them appears to be large enough to accommodate the population of the district. If they really love the ordinances of the gospel, they can enjoy them in one house, and there is no need of having so many different places to meet in.

Ard. Yes; but in these cases, they do not probably agree in their religious sentiments, and cannot be satisfied with the same administration of the word and ordinances.

Cau. You have mentioned the true reason. But, why do they not agree in their religious sentiments? Is their disagreement an evidence of great love to the gospel, or an indication-of the want of

it?

Ard. I perceive I was too hasty in that part of my conclusion also. But, will you explain that matter more fully to me?

Cau. The King's book is our rule. And it needs only an obedient heart and a teachable disposition, to be able to understand its leading doctrines and duties. And if, in any respect we should not fully comprehend all it contains, a little confidence in the superior wisdom and goodness of Him whose word it is, would prevent any dif ficulty. Men never feel any great opposition to that which they do not understand. A difference of religious sentiments, therefore, among those who profess to be subjects of the King, and such opposition as leads them to separate from each other, is a proof that one party, or the other, or both, disagree with the King's book, and are wanting in the disposition it requires. The multiplicity of these houses for worship, then, beyond what would accommodate the people with the ordinances of the gospel in their purity, is a proof that some of them, at least, do not agree in their sentiments with the King's book, do not receive with meekness the instructions he has given, and consequently are deficient in true piety.

By this time they had reached the house of Mr. Standfast, where they found Mr. Catholic, who was giving Mr. Standfast an account

of some of the anniversaries he had lately attended, and was highly animated in his description of them, and loud in his praises of those institutions which had just held their annual meetings. So, after the usual salutations, the company being seated, the conversation was continued, as follows:

Catholic. I consider it a capital excellence in these institutions, that they are not sectarian in their principles. I am delighted to see so many different denominations come together, and unite heart and hand, in the same good work. It looks as if the millennium was indeed at hand.

Standfast. If their union is founded on right principles, it is indeed pleasant to behold, and greatly to be rejoiced in.

Cath. My dear Sir, why will you put in that if, as though it were a matter of doubt whether their union is founded on right principles? What can be a better evidence of it, than to see them love one another, and unite in doing good?

Stand. I say if, because I do think it a matter of doubt. If their union were founded on an agreement in the principles of the gospel, on the belief and love of the truth, I should have no doubt of such a union being right. But I fear, that, in some instances at least, it is not founded on such an agreement.

Cath. What can be a nobler spectacle, than to see Christians of every name, the dignitaries of church and state, the great ones of the earth, with those in humbler stations, rich and poor, bond and free, uniting in one great institution for circulating the King's book; and proposing not to rest from their labours, till every family on the globe shall be supplied with the word of life?

Stand. I see no objection to a union for this object of all those denominations who profess to receive the King's book. It being a fundamental principle of the association that it be circulated without note or comment, all can co-operate sincerely in this work; that is, if they are willing to trust that book alone, to speak for itself, and be received according to its plainest and most obvious import, which I am willing to do. To this institution I have always given my hearty support, as you know. But a union for furnishing publications for the instruction of children and youth, and for distributing religious tracts, must be of a different nature.

Cath. Yes, it must. All who unite in such an institution, must agree to pass over in silence every thing of a sectarian character, every thing in which they do not agree. And that I consider a principal excellence. I wish to see the various denominations drop their points of difference, and let them all go out of sight together; and only urge and defend those great truths in which they agree. When this shall be accomplished, there will be no difference among them, but in name, and that will soon disappear, and all will be one, and the millennium will commence.