45 citement, he led her by his remarks to speak of the principal doctrines of the cross, and especially of those which constitute the foundation of the christian's hope in death. Her views of divine truth were correct, and every word uttered by her served to increase admiration. Methinks the name of Jesus never before sounded so sweet from mortal lips-never was the value of the promises of the gospel declared in such language, or its consoling, cheering influence so felt. A few minutes before 12 o'clock, her attention was directed to christian duties, and especially to the importance of prayer, in which the minister then engaged, adapting his expressions to her peculiar case. In this prayer, and a conversation which followed, more than half an hour was spent. Thus the appointed moment passed over without the occurrence of a catastrophe which it will be readily admitted might have happened if imprudent measures had been adopted. The friends gradually left the house, and in a few hours Mrs. D- exhausted, sank into a quiet slumber. She recovered her health slowly. For many months, she remained in a gloomy dejected state of mind, almost despairing of the mercy of God. After which she and her worthy husband made a profession of their faith, and became members in full communion with the church. POETRY. From the Christian Mirror. "O taste and see that the Lord is good." Come-while the bloom of youth Is stamped upon thy brow- Thy best affections now. From the Massachusetts Missionary Magazine. In order to be truly virtuous, we must properly consider our relation to other beings, and estimate ourselves according to this relation. Humility, the most essential virtue. will invariably be the consequence. Those, who possess this virtue, elude the force of many external evils; and live secure from anxiety and remorse.Though their situation in life be less eligible, than that of others; yet a consciousness of their unworthiness excites their gratitude for the favors they enjoy; and renders them submissive under every trial. But pride has a contrary effect. This, except selfishness, is the most ancient of all the vices that degrade intelligent beings. It found admission into our world at a very early period; and has formed a part of every human character, except one. The term is often used in a limited sense, to denote an extraordinary degree of haughtiness or vanity. But if pride be considered in its original and proper sense, as an unjust estimation of one's self, it will evidently appear to be one of the primary sins. Not to mention the fallen angels, nor the first disobedience of man, let us observe some of those frequent irregularities, which disturb societies, and involve so many of our fellow-creatures in infamy and ruin. To what, more naturally than pride, can we attribute that party spirit, which is predominant both in the religious and political world? This exalted esteem for self, renders men too wise for instruction, and too important for reproof. Hence it produces ignorance, superstition and bigotry; and may be justly accused of all the fatal consequences. 'Ambition is pride's attendant, and a swift executor of her mischevous designs; I mean that ambition, which has honor for its object, and thus seeks to exalt self, by degrading others. The debauchee, lurking under the covert of night, impiously presumes to sacrifice even chastity to his brutal indulgence. For so highly does he value himself, that he wishes to render every thing subservient to his gratification. Though after his conduct has rendered him loathsome to himself, he may continue it as an opiate; yet the stupid monster remains a detestable monument of the fatal effects of pride. The deluded miser, believing that happiness consists in the possession of riches, can deliberately oppress and defraud for the sake of unnecessary gain. Pride has magnified his worth, and in the same ratio diminished that of others in his estimation. For the same reason the slanderer seeks to exalt himself upon the ruin of other's fame. Pride has a still more pernicious effect, as it produces that spirit of revenge, which has proved fatal to so many individuals and societies. It is this blind selfishness alone, that can so infatuate men, as to induce them to assume the prerogative of Deity in repaying vengeance. A variety of circumstances may operate as a restraint; but when a false sense of honor gives scope to passion, the conse quences are shocking to humanity. The impious swearer would be thought to despise the commands of Heaven, and to possess that courage, which is proof against the fear of hell. In all these in stances habit may operate, when the way is prepared: but the foundation of every vicious habit is pride. This rebellious principle operates in a great variety of ways, and assumes ten thousand forms. It sometimes lies concealed in the secret recesses of the heart, and gives an imperceptible taint to actions, apparently virtuous. But though many plans have been concerted to conceal it from the world; yet few if any have been entirely successful. It evidently influences the actions of infants. As soon as they begin to act, they discover a selfish disposition, which clearly proves, that they are destitute of holiness, and of course unfit for the society of the blessed. Pride is clearly manifested in that contempt, which is so often shown to divine ordinances. What can be a greater evidence that a man is proud, that he despises, and feels himself above Jehovah, than to see him ridicule as superstitious and bigotted, those who contend earnestly for the faith once delivered to the saints, and who seek to honor and praise Christ. A man swollen with pride, will sometimes endure the mere form of religion, because he knows that God is not honored by it. But when he sees those around him, walking according to the ordinances of the gospel, meeting frequently for pious conversation and prayer, especially if they are much engaged, how industrious he will be to weaken their hands, to cast some reproach upon them, to prevent them from honoring that holy Being whom he is unwilling to have superior to himself. Certainly opposition to such positive commands of God, can arise from nothing but that proud disposition which renders men unwilling that God should be glorified and obeyed. These very men are willing that their neighbors should zealously pursue the vanities of the world, and that they should honor those rulers whom they themselves love; and while in their company are willing to hear them converse about any thing, rather than doctrinal and experimental religion. This would not be the case had not real religion a tendency to humble them and to exalt God. Hence we may see the dreadful depravity of our fallen race.The most specious actions of those, whose hearts have not been humbled by sovereign grace, are but different expressions of pride, or real rebellion against Heaven. None but humble, penitent saints are free from this ruling principle. Why are meek and peaceable and useful members of society despised and insulted? It is because they rejoice that God rules and will do all his pleasure; it is bacause they seek to glorify Jesus, whom a sinful world wish to degrade. JUVENIS. To CORRESPONDENTS.-Owing to circumstances beyond the control of the Editor, our third and fourth numbers appear together, and later than was intended: it may be expected that future numbers will be issued regularly and seasonably. A supply of original matter would be acceptable. TERMS OF THIS PUBLICATION. 1. Eighteen Numbers of 16 Octavo pages each, will be issued in a year, one and two a Month, alternately, making, in two years,: Volume of 576 pages. 2. The price is $1. a year, in advance, or $1 25, after three months. 3. Agents have every seventh copy gratis. 4. Notice of discontinuance to be given one month before the close of a year. 5. It is expected, that Letters to the Publishers, and Editor, will be post paid. POSTAGE-The same as on Religious and other Papers. Payment in advance would be acceptable to the Printers, and is found by experience to be less burdensome to Subscribers. 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I. will execute orders of any amount for BooK AND JOB PRINTING, in a next manner, with promptness, and on reasonable terms. Providence, March, 1831. HOPKINSIAN MAGAZINE. VOL. IV. MARCH, 1831. SERMON. NO. 4. JEREMIAH XLIV. 4-Oh, do not this abominable thing that I hate. After Jerusalem had been taken by Nebuchadnezzar, and many of the Jews carried into captivity at Babylon; the remainder fled to Egypt. To these, God sent his prophet Jeremiah, with this message, Thus saith the Lord of hosts, the God of Israel, Ye have seen all the evil that I have brought upon Jerusalem and upon all the cities of Judah; and behold, this day they are a desolation, and no man dwelleth therein; because of their wickedness, which they have committed, to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers. Howbeit, I sent unto you all my servants, the prophets, rising early, and sending them, saying, Oh, do not this abominable thing that I hate." The particular thing here mentioned, is idolatry, the sin to which the Israelites were most addicted. God sent his prophet to forbid their committing this sin; and assigned as the reason, that it was an abominable thing which he hated. Idolatry is a heinous sin; but there is no reason to think that other sins are not abominable to the holy God, and the objects of his hatred, as well as this. And as he forbids idolatry, because it is an abominable and hateful thing; so it is natural to conclude, that he forbids all other sins for the same reason. This doctrine, therefore, may be drawn from our text, as the subject of the ensuing discourse, God forbids sin because he hates it. In order to illustrate and confirm this doctrine, it seems necessary to show, I. What sin is. II. Why God hates it. And, III. That his hatred of it, is the reason why he forbids it. 1. I am to show what sin is. This is easily done; for the apostle John has given us a clear, concise and complete definition of it. Sin, he writes, is the transgression of the law." By "the law," he doubtless means the great law of love, commonly called the moral law, which is binding upon. all rational creatures, which was engraven by the finger of God upon the two tables of stone at Sinai, which was inculcated by the prophets, and which the gospel recognizes and establishes. This is sometimes called the law of nature, as it is inscribed upon the consciences of men by their Maker, or in the language of the apostle, is "the law written in their hearts," and so obligatory upon those |