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HALF-HOURS 
 
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 BUNYAN’S 
 
 PILGRIM’S PROGRESS. 
 
 BY 
 
 JOHN BURBIDGE, 
 
 HON. CANON OF LIVERPOOL. 
 
 INCUMBENT OF ST, MICHAEL-IN-THE-HAMLET, AND RURAL DEAN OF TOXTETH. 
 
 AUTHOR OF 
 
 MY STUDY CHAIR, TRIFLES, AND MISCELLANEOUS POEMS.’* COLLECTED EDITION 
 “THE CHURCHMAN EQUIPPED.” ETC. 
 
 LONDON : 
 
 JAMES NISBET & CO., BERNERS STREET. 
 LIVERPOOL : J. A. THOMPSON & CO., ELLIOT STREET. 
 
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PREFACE 
 
 In the brief preface which I propose appending to this 
 volume it will not be necessary for me to speak of the 
 estimation in which I hold John Bunyan and his 
 immortal Allegory of “ The Pilgrim’s Progress.” This 
 will be found in the pages which follow, especially in 
 the introductory chapter. The remark of Coleridge 
 admits of no improvement. He observed that the 
 child reads 44 The Pilgrim’s Progress ” for its story ; 
 the theologian for its doctrine ; and the critic for its 
 language. More than two hundred years have passed 
 away since its first appearance, and yet the Book of the 
 Bedford Tinker has not lost a particle of its popularity. 
 
 I am fully aware that many books somewhat 
 similar to that which I offer to my readers have been 
 issued, and have received a large amount of public 
 regard, but I venture to add my humble contribution 
 to a species of literature of which I think we can hardly 
 have too much. 
 
 The origin of the Book is a series of Lectures upon 
 44 The Pilgrim’s Progress ” which I delivered many 
 years ago, and which at the time received a consider- 
 able amount of public attention. I have been repeatedly 
 asked if these Lectures could be obtained in printed 
 form. At last I have been able to meet that inquiry 
 with an affirmative answer. 
 
Preface 
 
 I may say that if I have accomplished my intention 
 my Book will be found essentially popular in its 
 character. My hope is that it will be helpful to 
 ministers who take Bunyan’s immortal work as the 
 subject for lectures to their people — to those who are 
 connected with the admirable movement for promoting 
 the practice of “ Daily Half-hour Readings ” — to 
 Mother’s Meetings, at which Christian’s journey to the 
 Celestial City is always a welcome story — to those who 
 desire to place in the hands of the Young a book which 
 will be found loyal to all the leading features of 
 Evangelical Religion — and, above all, to those who in 
 their daily devotional study read in this great Allegory 
 the history of a soul which may serve, by the Divine 
 blessing, to cheer them in their own pilgrimage from 
 66 this world to that which is to come.” 
 
 I will only add a further hope I entertain. That 
 is that my unpretending effort may render “ The 
 Pilgrim’s Progress,” if not more interesting, more 
 spiritually instructive to the many who will never grow 
 weary of its incomparable pages. 
 
 All I ask of my readers is that they will pray that 
 the Holy Spirit may accompany my Book. I send it 
 forth with the earnest desire that it may in some 
 measure advance the glory of God and the best interests 
 of men. 
 
 JOHN BURBIDGE. 
 
 Liverpool, 
 
 December, 1893. 
 
INDEX. 
 
 Lst Day. 
 
 “ Divine Sovereignty ” 
 
 PAG) 
 
 1 
 
 2nd Day. 
 
 “ Coming to Himself ” 
 
 19 
 
 3rd Day. 
 
 “ The Faithful Guide and the Carnal 
 
 
 
 Neighbours ” 
 
 33 
 
 4th Day. 
 
 “ Testing Times ” 
 
 47 
 
 5th Day. 
 
 “ The Wrong Road ” 
 
 61 
 
 6th Day. 
 
 “ The Wicket-Gate ” 
 
 75 
 
 7th Day. 
 
 “ The Interpreter’s House ” 
 
 89 
 
 8th Day. 
 
 “ Chambers of Imagery ” 
 
 103 
 
 9th Day. 
 
 “ The Cross ” 
 
 117 
 
 10th Day. 
 
 “ Early Trials ” 
 
 129 
 
 11th Day. 
 
 “ The Hill Difficulty” 
 
 143 
 
 12th Day. 
 
 “ The Palace Beautiful ” 
 
 157 
 
 13th Day. 
 
 “ The Communion of Saints ” 
 
 171 
 
 14th Day. 
 
 “ The Great Adversary ” 
 
 185 
 
 15th Day. 
 
 “ The Dark Valley ” 
 
 197 
 
 16th Day. 
 
 “ Giants Pope and Pagan ” 
 
 211 
 
 17th Day. 
 
 “ Faithful” 
 
 225 
 
 18th Day. 
 
 “ Talkative ” 
 
 239 
 
 19th Day. 
 
 “ Vanity Fair ” 
 
 253 
 
 20th Day. 
 
 The Trial and Martyrdom ” 
 
 267 
 
 21st Day. 
 
 “ Mr. By-ends and his three Friends ” 
 
 281 
 
 22nd Day. 
 
 “ Demas ” 
 
 295 
 
Index . 
 
 23rd Day. “ Doubting Castle and Giant Despair” 309 
 
 24th Day. “ The Delectable Mountains ” 323 
 
 25th Day. “ Ignorance, Turn-away and Little- 
 
 faith ” 337 
 
 26th Day. 
 
 “ Heavy Trial and Loving 
 
 Inter- 
 
 
 course ” 
 
 351 
 
 27th Day. 
 
 “ Ignorance ” 
 
 365 
 
 28th Day. 
 
 “ Temporary” 
 
 381 
 
 29th Day. 
 
 “ The Land of Beulah ” ... 
 
 395 
 
 30th Day. 
 
 “ The River ” 
 
 409 
 
 31st Day. 
 
 “ The Celestial City ” 
 
 ... ... 423 
 
JOHN BUNYAN. 
 
 FIRST DAY. 
 
 DIVINE SOVEREIGNTY. 
 
 “By the grace of God 1 am what Tam.” — ICor.xv. 10* 
 
 /7>HIS is the noble confession of St. Paul. In 
 Vl' him we have a grand illustration of divine 
 sovereignty. And none could be more ready 
 than himself to disavow anything like personal merit 
 or deserving. He could say “ In nothing am I 
 behind the very cliiefest apostles,” but he could add 
 “ though I be nothing.” He could affirm “I also 
 labour, striving according to His working which 
 worketh in me mightily,” And now, in the verse 
 from which I have taken the words which stand 
 at the head of our chapter he declares “I laboured 
 more abundantly than they all : yet not I, but the 
 grace of God which was with me.” And this 
 doctrine of the divine sovereignty was one in which 
 the gifted author of “Pilgrim’s Progress” never 
 ceased to glory. It shines forth in his remarkable 
 history and it was often the subject of his wonderful 
 pen. 
 
2 
 
 John Bunyan, 
 
 In this introductory chapter I purpose dealing 
 with Bunyan, as a Man, as a Christian, as a Writer. 
 It seems to me that a brief notice of his personal 
 history should precede our review of the grandest 
 production of his genius. 
 
 And let no one suppose this to be unnecessary 
 in such a day of intellectual advancement as ours. 
 If it be right to keep in memory the great and good ; 
 if it be wise to hold them forth as trophies of that 
 sovereign grace of God in which St. Paul gloried ; if 
 it be a plain duty to point out to our children how 
 sinners can be won and genius can be sanctified, 
 then Bunyan’s life-story may w T ell ever be a worthy 
 theme for the pen of the Christian minister. 
 
 Bunyan was a burning and shining light in his 
 day. In the judgment of many of the wisest and best 
 of men he was gifted with genius of the highest 
 order. 
 
 His eventful life, his extraordinary mental 
 and spiritual trials, have made up as strange a 
 volume as the world contains, and his immortal 
 allegory has been the delight of all readers, at once 
 the wonder of the highest university scholar and the 
 enjoyment of the humblest of the sons of toil. 
 
 Bunyan was born in the village of Elstow near 
 Bedford, in the year 1628. His lot was cast in 
 troublous times — an age of excitement and revolu- 
 tion. His history extends over three reigns, those 
 of Charles the First, Charles the Second, and James 
 the Second, including the Protectorate of Oliver 
 Cromwell. During this period events rolled by 
 which will never lose their interest with Englishmen. 
 
Divine Sovereignty . 
 
 3 
 
 It was a period of much good and much evil, 
 great crimes and great virtues. There were men 
 living in those days “ of whom the world was not 
 worthy.” It was the age of Laud, and Strafford, 
 and the Stuarts, but it was also that of Baxter, and 
 Milton, and Howe, and Poole, and Herbert, and 
 Usher, and Judge Hale, and Bishop Hall. “ There 
 were giants in those days,” it may be truly said, and 
 inferior to none in piety, and perhaps superior to all 
 in genius, was John Bunyan. 
 
 He tells us in his incomparable autobiography, 
 u Grace abounding to the Chief of Sinners,” that he 
 could not boast of noble blood.” He was the son of 
 a brazier or tinker, and he followed his father’s 
 occupation. His lowly origin would secure him few 
 educational advantages. He would get what instruc- 
 tion the village school could supply, and we need not 
 wonder, as Macaulay reminds us, that both his 
 spelling and grammar were bad. He was taught to 
 read and write, and that imperfectly. This was 
 about the sum total of Bunyan’s education. He is 
 generally represented as having spent a youth incon- 
 ceivably depraved. But, it seems to me, Bunyan, 
 like many more, was. hardly so black as he has been 
 painted. We must take into consideration the age 
 in which he lived, his rank of life, and the associations 
 which surrounded him. He was probably not so bad 
 as many others, though very far indeed from what 
 he should have been. He was not a drunkard — he 
 was not a libertine. He was profane in his language 
 and coarse in his tastes, and I do not doubt his 
 native force of character would make him a ring- 
 
4 
 
 John Bunyan. 
 
 leader among those idle fellows who played pitch and 
 toss on Elstow Green on a Sabbath evening some 
 two hundred and fifty years ago. 
 
 Let us say then this blacksmith’s apprentice 
 broke the Sabbath. Let us say that he was an 
 habitual swearer and cared only for low company. 
 His life, even in its depravity, was a strong and 
 earnest one. He was probably the coarsest, the 
 most daring, the loudest in voice, the most vehement 
 in manner of all that ungodly throng. This was 
 John Bunyan in his youth. His early life was 
 marked, if not by profligacy by the most determined 
 ungodliness. Let Southey make the best of it, there 
 can be no question in our minds as to this fact. 
 But even then he had his misgivings. In his 
 moments of boisterous mirth and profane merriment 
 he would be haunted by terror. He had forebodings 
 of coming judgment which like a fiend would grasp 
 him with an iron hand. But he laughed on and 
 swore away. He trampled on all these convictions 
 and seemed to dare the Holy Spirit of God to leave 
 him. But Bunyan, like Luther, John Newton, and 
 many others who in some respects resemble him, 
 was preserved for great purposes. These most sinful, - 
 most awful days, were days of preparation to tell upon 
 an after history unspeakably precious to the world. 
 
 It will be impossible to do more than touch 
 the subject of Bunyan’s mental struggles and 
 spiritual conflicts up to the period of his conversion. 
 He passed through an ordeal inconceivably terrible. 
 Every fear which could be aroused by the most vivid 
 fancy, and a heart stirred by the most powerful 
 
Divine Sovereignty . 5 
 
 emotions, held possession of him. He believed 
 himself within the very jaws of hell, and in the grasp 
 of relentless fiends, and yet, in spite of all, he surrend- 
 ered none of the vices which enslaved him, but went 
 on in his headlong course, as boisterously, as pro- 
 fanely as ever. 
 
 He narrowly escaped death several times. He 
 was nearly drowned twice in the river — he only just 
 avoided the poisonous sting of an adder — in the civil 
 war, when drawn for a soldier in the parliamentary 
 army, the substitute he found was shot through the 
 head — and yet, hardened in sin, he yielded to none 
 of these calls from God, but seemed to say, “ Depart 
 from me for I desire not the knowledge of Thy ways.” 
 
 Bunyan married wisely, and therefore well. 
 Speaking of his marriage he says, “ And my mercy 
 was to light upon a wife whose father was counted 
 godly. This woman and I, though we came together 
 as poor as might be, not having so much household 
 stuff as a dish or spoon betwixt us — yet this she had 
 for her portion, ‘ The Plain Man’s Pathway to 
 Heaven,’ and ‘ The Practice of Piet} 7 ,’ which her 
 father had left her when he died.” 
 
 He tells us how he used to read these books, 
 and how the simple account of his good wife 
 respecting the godliness of her father had a certain 
 amount of influence upon him. 
 
 He began to attend church. His record of this 
 change is very striking. He reminds us of not a few 
 in our own day whose religiousness is mistaken for 
 religion — I fear the successors of those who affected 
 to venerate the memory of the dead saints, paid the 
 
6 
 
 John Bunyan. 
 
 tithe of mint, anise, and cummin, made clean the out- 
 side of the cup and platter, but had little care con- 
 cerning that change of heart which Christ demands,, 
 and that “ holiness without which no man can see 
 the Lord.” Respecting this period of his history 
 Bunyan writes, “ Wherefore these books, with the 
 relation, though they did not reach my heart to 
 awaken it about my sad and sinful state, yet, they 
 did beget in me some desire to reform my vicious life 
 and fall in very eagerly with the religion of the times ; 
 to wit, to go to church twice a day, and that too 
 with the foremost ; and there would very devoutly 
 both say and sing, as others did, yet retaining my 
 wicked life ; but withal I was so overrun with the 
 spirit of superstition that I adored, and that with great 
 devotion, even all things (both the high place, priest, 
 clerk, vestment, service, and what else) belonging 
 to the church ; counting all things holy that were 
 therein contained, and especially the priest and 
 clerk most happy, and, without doubt, greatly blessed 
 because they were the servants, as I then thought, of 
 God, and were principal in the holy temple, to do 
 his work therein. This conceit grew so strong in 
 a little time upon my spirit, that had I seen a priest 
 (though never so sordid and debauched in his life) I 
 should find my spirit fall under him, reverence him, 
 and knit unto him ; yea, I thought for the love I did 
 bear unto them (supposing they were the ministers 
 of God) I could have laid down at their feet and have 
 been trampled upon by them ; their name, their garb, 
 and work, did so intoxicate and bewitch me.” 
 
 In this we perceive the power of superstition 
 
Divine Sovereignty . 
 
 7 
 
 upon the soul, and we see the need of caution lest 
 we mistake it for religion. Stranger as Bunyan 
 was to any change from corruption to holiness, he 
 was nevertheless in his own estimation profoundly 
 religious, having the form of godliness but denying 
 altogether the power thereof. This phase of religious 
 thought has always abounded, and abounds still. 
 There are multitudes whose so-called religion is 
 entirely a matter of form, who are satisfied with the 
 gratification of the natural senses, and who, 
 discharging a round of outward duties, consider 
 they have rendered all that God can require and 
 all that man can do. Such would not miss the 
 daily service in the morning for the world, but 
 they have no scruple about being in the theatre 
 at night. Such are as punctilious about the 
 merest ceremony as the Pharisee of old was about 
 the payment of his seed-tithe, but they see no 
 incompatibility between all this and the most 
 unblushing and undisguised worldliness. Such have 
 a rooted objection to anything like Low Church, but 
 they have no hesitation about the ball-room and the 
 race-course. Shall I be open to the charge of 
 uncharitableness if I say such religion is vain ? 
 I think not. If I am to believe the Bible, more than 
 this is demanded — we must feel our sin, know it to 
 be a burden that we cannot bear — we must see 
 Christ as the great sin-bearer and cast our load 
 upon Him — we must thus trust Him, live in Him, 
 and with Him, and lead a life of holy conformity to 
 to His mind and will in the firm assurance that 
 “ without holiness no man can see the Lord/’ 
 
8 John Bunyan . 
 
 Bunyan, then, was a formalist, He adored the 
 priest and vestment, and service, but he had not 
 given up profane swearing, and he broke the Sab- 
 bath still. But he was “ a chosen vessel,” and the 
 eye of God followed him. He was a child of grace. 
 We see him in boisterous mirth playing at “ cat ” on 
 Elstow Green on the Sabbath. He is suddenly 
 arrested by a voice sounding in his ears, “ Wilt thou 
 leave thy sins and go to heaven, or have thy sins 
 and go to hell?” Did he welcome the heavenly 
 admonition? No — he desperately clung to the con- 
 viction that he had sinned too long and too deeply, 
 flung from him any sobering thoughts which strug- 
 gled for the mastery in him, struck again at the ball 
 and, probably with a fierce oath, gave himself to sin 
 and the devil more resolutely than ever. 
 
 One day he was reproved by an abandoned 
 woman for his vile language, and charged with 
 being bad enough to ruin the youth of all the 
 town. 
 
 He was silenced for a moment, and, as God 
 would have it, blushing for very shame at reproof 
 from such a quarter, he resolved to break away from 
 the habit of profane swearing. 
 
 From that hour Bunyan, if not a converted 
 man, was a changed man. Mysteriously does God’s 
 Spirit work in the human heart, and it would seem 
 His genuine operation had begun in the great 
 Dreamer’s soul. The proof was not wanting. He 
 felt his formalism to be utterly insufficient. One 
 after another of his bad habits was surrendered, and 
 real desires after better things took their place. 
 
Divine Sovereignty . 
 
 9 
 
 The Bible so long left closed and neglected was 
 read. The historical portions of the Old Testament, 
 which had hitherto been the most attractive, were 
 exchanged for the Epistles of St. Paul. But the 
 season of preparation was by no means over. It 
 may be put down to the man’s vivid fancy and 
 strong emotional peculiarities, or we may see in it 
 the direct work of the Holy Spirit, but scarcely a 
 fear, or doubt, or misgiving, or horror which has 
 distressed the children of God was unknown — unfelt 
 by Bunyan. Thoughts of blasphemy would dart 
 into his mind — seasons of gloom would fill him with 
 distress. Difficulties as to his salvation, which not 
 even holy Mr. Gifford, the good Baptist minister, 
 could remove, would drive him well-nigh to distrac- 
 tion. He could not sing — he could not pray — he 
 was so hard he could not shed a tear — and he sur- 
 rendered himself to the dreadful conviction that he 
 was possessed by the devil. 
 
 Now and then a ray of light relieved the dark- 
 ness. Occasionally a crumb of comfort dropped at 
 his feet. But again the cloud would gather round 
 him, and the wretched man was plunged into the 
 gloom more deeply than ever. One day the horrible 
 thought occupied his mind that he would sell Christ. 
 There was nothing he could do which did not deepen 
 the terrible idea. “ He could not eat his food, stoop 
 for a pin, chop a stick, nor cast his eye to look on 
 this or that, but still the temptation would come, 
 ‘ Sell Christ for this, sell Christ for that, sell Him, 
 sell Him.’ ” 
 
 All this time Bunyan was deeply conscious 
 
10 
 
 John Banyan . 
 
 of sin — profoundly aware that he needed a better 
 righteousness than his own. He was in darkness, 
 but slowly groping his way out of it. Gradually 
 views of God’s love and mercy burst upon him, 
 sweet promises whispered comfort to him, and 
 finding everything out of self and in Christ, he could 
 say “ T’was glorious to me to see His exaltation and 
 the worth and prevalency of all His benefits ; and 
 that because now I could look from myself to Him, 
 and would reckon that all those graces of God that 
 were now green on me were yet but like those 
 cracked groats and fourpence halfpennies that rich 
 men carry in their purses when their gold is in their 
 trunks at home. Oh ! I saw my gold was in my 
 trunk at home : in Christ my Saviour. Now Christ 
 was all; all my righteousness, all my sanctification, 
 and all my redemption.” 
 
 From this moment Bunyan was a worker for 
 Christ. He became a member of good Mr. Gifford’s 
 church, and at his death succeeded him in the office 
 of pastor. And his ministry was a successful one. 
 The preparation he had received eminently fitted 
 him for dealing with perishing sinners. His wild 
 and strange history, known so well to the people 
 of Bedford, gathered crowds around him. His 
 wonderful imagination, his power over his Saxon 
 mother-tongue, his intense earnestness aroused 
 multitudes to a concern for their souls. This went 
 on for five years, but the restoration involved him in 
 danger. Assemblies for religious purposes, excep- 
 ting connected with the established faith, were 
 declared illegal, and the great preacher of Bedford 
 
Divine Sovereignty . 
 
 11 
 
 was arrested. For twelve long weary years Bunyan 
 was confined in the county prison of Bedford. 
 Subsequently he suffered a short imprisonment in 
 the re-erected gate-house of the old bridge which 
 formerly spanned the Ouse. During the latter 
 imprisonment he wrote “Pilgrim’s Progress,” and 
 “Grace abounding to the Chief of Sinners ” — the one 
 an allegory, the other an autobiography. He was 
 released by the kind interference of a Bishop of 
 Lincoln, and continued to preach in different places 
 until the proclamation of liberty of conscience was 
 made in the reign of the Second James. Then he 
 preached in a meeting house of his own, and pro- 
 claimed the Gospel of the grace of God, until at 
 length, in the sixty-first year of his age, with 
 triumphant joy he entered the gates of the Celestial 
 City. 
 
 “ By the grace of God 1 am what I am” How 
 well could John Bunyan say this. But for the 
 sovereign mercy of God he had remained the 
 swearing tinker of Bedford. Nothing but divine 
 grace from first to last accomplished the wonderful 
 change which was wrought in him. He fought 
 against conviction — he tried to stifle the voice of 
 conscience — he sinned against light and knowledge — 
 he, as it were, dared the omnipotent arm of God and 
 cherished the most blasphemous thoughts that were 
 ever injected into the mind of man — but he was 
 chosen for a special work — he was the selected agent 
 for carrying out divine purposes — he was destined 
 to be a burning and shining light — and Satan could 
 no more claim him for his own than he could claim 
 
12 
 
 John Bunyan . 
 
 the persecutor Saul, or the ascetic Luther, or the 
 dissolute Augustine, or the abandoned John Newton. 
 In our ignorance we may give up such for lost — in 
 our weakness we may despair of ever winning them 
 to truth and righteousness, but God says to us as he 
 said to Ananias of old “ Go thy way, he is a chosen 
 vessel to me.” 
 
 And this man John Bunyan was a great 
 preacher ! Yes he was. I do not suppose for one 
 moment Bunyan’s preaching was only noise. No 
 mere rant would fall from his lips. He knew little 
 of the schools, but he knew his Bible well. From 
 this precious treasury he could draw out “ things 
 new and old” and could keep the attention of a 
 congregation of twelve hundred while many an 
 university professor would have sent a twelfth part 
 of that number to sleep. “ His rude oratory roused 
 and melted hearers who listened without interest 
 to the laboured discourses of great logicians and 
 Hebraists.” So writes the eloquent historian. 
 
 And we may learn something from Bunyan the 
 Preacher. His power over the masses was so great 
 that the Government was quite willing to buy his 
 influence by giving him a municipal office. Where 
 was the secret of this ? It lay in the native force 
 and transparency of his character — in the thorough 
 naturalness of his oratory — in the homely vigorous 
 simplicity of his language. He could preach to the 
 rich but he was most at ease among the poor. 
 While learned professors and gay students could talk 
 about the tinker prating, he won the testimony 
 which was given of Him whom he recognised as 
 
Divine Sovereignty . 
 
 13 
 
 Master and Lord, “ The common people heard him 
 gladly.” 
 
 And what wise man does not envy the gift 
 which the unlearned preacher of Bedford possessed ? 
 “ Covet earnestly the best gifts,” said the inspired 
 apostle ; and we can quite understand the great Dr. 
 Owen’s answer to Charles the Second when the 
 King expressed his surprise that such a learned man 
 as himself could sit down and hear a tinker prate. 
 The great theologian is said to have replied, “ May 
 it please your Majesty, could I possess the tinker’s 
 abilities for preaching I would most gladly relinquish 
 all my learning.” 
 
 The faculty of addressing masses of men with 
 effect is about the noblest a man can possess. This 
 w T as Bunyan’s power as a preacher, and twelve 
 hundred people would gather together at seven in 
 the morning of a winter’s working day to hear him. 
 
 In speaking of Bunyan as a writer I tread on 
 ground so often trodden that I almost hesitate, 
 knowing I can only repeat what has been said and 
 written many times before. The foundation of his 
 fame of course is the immortal “ Pilgrim’s Progress 
 from this world to that which is to come” — a work 
 in which the glorious Dreamer, with a wealth of 
 imagery perfectly marvellous, describes the life of a 
 Christian, its difficulties, its temptations, its trials, 
 and its ultimate triumph. When such men as 
 Franklin, Johnson, Scott, Coleridge, Southey, 
 Byron, Montgomery, and Macaulay have penned 
 their glowing tributes to the genius displayed in this 
 wonderful book there is little I can add. When a 
 
14 
 
 John Banyan. 
 
 profound thinker like Coleridge could write “ I know 
 of no book, the Bible excepted, as above all compar- 
 ison, which I, according to my judgment and 
 experience, could so safely recommend as teaching 
 and enforcing the whole saving truth, according to 
 the mind that was in Christ Jesus, as the “ Pilgrim’s 
 Progress.’ ” "When a great scholar like Dr. Arnold 
 could pronounce it to be “ a complete reflection of 
 Scripture,” and be, to use his own words, “ still more 
 struck by its profound wisdom.” When a noble 
 critic like Macaulay could declare “Bunyan is indeed 
 as decidedly the first of allegorists as Demosthenes is 
 the first of orators, or Shakespeare the first of 
 dramatists.” And further, “ Though there were 
 many clever men in England during the latter half 
 of the seventeenth century, there were but two great 
 creative minds. One of them produced ‘ Paradise 
 Lost,’ and the other the ‘ Pilgrim’s Progress.’ ” 
 When, I say, such testimony as this can be adduced 
 concerning Bunyan and his great work, not another 
 word of eulogy is required. 
 
 It is to this wonderful book I now ask the 
 attention of my indulgent readers. I hope they will 
 enjoy with myself the familiar expositions which are 
 to follow. 
 
 The charm of the book will be found in its 
 perfect fidelity to Scripture. It is steeped in the 
 Word of God. It is not too much to say that it has 
 had a greater influence in the formation of the 
 theological ideas of the world than any uninspired 
 production in existence. There is a charm about its 
 style which seems to increase with us the older we 
 
Divine Sovereignty . 15 
 
 grow. We feel that to remove a single quaint idea 
 or homely expression would be sacrilege itself, and 
 we would not exchange Bunyan’s pungent wit and 
 racy humour for any of the dignity of J ohnson and 
 Macaulay, or any of the ease and elegance of 
 Addison and Steele. 
 
 And what Christian does not gather comfort 
 and hope from the great Dreamer’s noble legacy? 
 He reads “ Pilgrim’s Progress” again and again. 
 He knows himself to be the Pilgrim on the heavenly 
 road, and looks forward to the celestial city. He 
 reads of the faithfulness of God to His word, and 
 glories in that sovereign grace which called him 
 from the City of Destruction and will bring him 
 safely to the better land. Well did Southey write, 
 “The ‘Pilgrim’s Progress’ is a book which makes 
 its way through the fancy to the understanding, and 
 thus to the heart. The child reads it with wonder 
 and delight. In youth we discover the genius it 
 displays ; its worth is apprehended as we advance in 
 years ; and we perceive its merits still more feelingly 
 in declining age.” So much for our subject. 
 
 In conclusion, I turn from Bunyan the 
 Preacher, and Bunyan the Author, to Bunyan 
 the Christian and the Man. 
 
 His piety was of the deepest and truest kind. 
 His vivid imagination and strong emotional 
 tendencies may have sometimes brought him to 
 the borders of fanaticism, but if ever a man felt 
 the exceeding sinfulness of sin, the constraining 
 grace of God, the all-sufficiency of Christ’s atoning 
 work, and the surpassing love of his Redeemer, that 
 
16 
 
 John Bunyan . 
 
 man was Bnnyan. His unimpeachable integrity 
 when the Government would have bought him over 
 — his unswerving fidelity to duty when he knew the 
 warrant was out for his apprehension — his thorough 
 truthfulness and Christian consistency during his 
 captivity when, like another Joseph, he won the 
 esteem of the keeper of the prison — all these facts 
 place Bunyan before us as a singular instance of the 
 pow T er of the grace of God. 
 
 We have not Bunyan’ s genius. We have no 
 imagination which can call around us any such 
 visions as those which gathered about the great 
 Dreamer in that lonely gaol on Bedford Bridge. 
 But there is nothing in his piety to which we may 
 not attain. His marvellous fancy was a gift peculiar 
 to himself, but grace like that which animated him 
 in his course and sustained him in his trials, all of us 
 may have. When we think of him — the influence 
 which he has had upon the world — we cannot but be 
 confirmed in our belief in that religion whose 
 teachers, for the most part, have been wanting in 
 wealth, and rank, and power, and have been the simple 
 possessors of the grace of God. We remember 
 the Carpenter of Nazareth — “bom a babe and yet 
 a king” — we think of the fishermen of Galilee, poor, 
 unlettered, and unknown — we recall the lowly. Monk 
 in the German monastery — and we have now in our 
 thoughts the humble Tinker of Bedford, whose 
 preaching reached the hearts of thousands, and 
 whose genius produced the most wonderful book, 
 next to the Bible, which the world contains. I 
 repeat, we cannot reach his genius, but what is there 
 
Divine Sovereignty . 
 
 17 
 
 debars ns from his piety? If we take Bunyan’s 
 course we shall have Bunyan’s reward. 
 
 Let no one question the reality of his religion 
 because he has not passed through the same fiery 
 trial. No two conversions in all their details are 
 probably the same. The Lord brings His people to 
 Himself by different paths. The gaoler of Philippi 
 and Lydia of Thyatira would give very far from the 
 same experience. 
 
 It is so still. Few are called upon to sustain 
 the same ordeal as that which was the portion of 
 the man who was destined to write “ The Pilgrim’s 
 Progress from this world to that which is to come.” 
 But let no one question on this account the genuine- 
 ness of his conversion. The same grace winch 
 made Bunyan what he was, changed him from the 
 ungodliness of his youth to the enlightened Christi- 
 anity of his riper years, will do as much, my reader, 
 for you and for me. We deserve no more than 
 Bunyan, but the grace of God which bringeth 
 salvation is just as rich and just as free for us as 
 it was for him. 
 
 Let us not question this. Have I one who, like 
 the illustrious Dreamer, is distressed by misgivings, 
 fears, and doubts? Let the history of Bunyan cheer 
 and comfort him. Did not the blood of Jesus Christ 
 cleanse him ? Has it not long since presented him 
 faultless before the throne of God? And will it do 
 less for you? Surely not. Cast yourself, leaning on 
 the promised support of the Holy Spirit, on the 
 same Saviour, and you shall rejoice in the same 
 inspiring hopes and the same glorious reward. 
 
 B 
 
18 
 
 John Bunyan . 
 
 And, Believer, take up the Apostle’s confession, 
 “By the grace of God I am what I am.” Like 
 Bunyan, rest not in self — on anything self can do. 
 Pray for continual supplies of the grace which called 
 you from your sins, and will complete the glorious 
 work in the Paradise of God. 
 
 “ Depth of mercy ! can there be 
 
 Mercy still reserved for me ? 
 
 Can my God His wrath forbear ? 
 
 Me, the chief of sinners spare ? 
 
 I have long withstood His grace, 
 
 Long provoked Him to His face ; 
 
 Would not hearken to His calls, 
 
 Grieved Him by a thousand falls. 
 
 Whence to me this waste of love ? 
 
 Ask my Advocate above ! 
 
 See the cause in Jesu’s face, 
 
 Now before the throne of grace. 
 
 There for me the Saviour stands, 
 
 Shews His wounds, and spreads His hands ; 
 
 God is love, I know, I feel ; 
 
 Jesus weeps and loves me still.” 
 
PILGRIM’S PROGRESS. 
 
 SECOND DAY. 
 
 COMING TO HIMSELF. 
 
 “And when he came to himself .” — Luke xy. 17. 
 
 \E now take up the most famous of all 
 ^1^/ allegories — Bunyan’s “ Pilgrim’s Progress.” 
 And let us, on entering upon this wonderful 
 book — this “ highest miracle of genius,” as Lord 
 Macaulay calls it — humbly pray that this effort to 
 set forth the most momentous truths which the 
 Bible contains may receive the sanction and blessing 
 of the Holy Spirit. 
 
 We will suffer our thoughts to arrange 
 themselves thus :* — 
 
 1. Where the Dreamer was. 
 
 2. What the Dreamer did. 
 
 3. Who the Dreamer saw. 
 
 I shall not dwell at any length upon the first 
 two points, because we must lose sight, or nearly so, 
 of Bunyan in the hero of his story ; but it will not 
 
20 
 
 Half-liours with Pilgrim's Progress. 
 
 do altogether to omit the reflections which they 
 should be allowed to suggest to us. Let me, 
 therefore, direct you to notice first : — 
 
 1. Where the Dreamer was. “ As I walked 
 through the wilderness of this world I lighted on a 
 certain place where was a den.” The story opens 
 with a description of the present life, as scriptural 
 as it is true. te The wilderness of this world." The 
 idea we generally attach to the word “ wilderness” 
 is that of an abandoned desert, entirely ijncultivated,. 
 where neither houses have been built nor men can 
 be found. 
 
 But this is hardly the Scripture use of the term. 
 It stands in the inspired volume for those places 
 generally attached to large cities and towns, on 
 which the plough has not been used and in which 
 the trees grow wild, but which are devoted to the 
 feeding of cattle. The deserts of Arabia, in which 
 the Israelites wandered for the space of forty years, 
 homeless and houseless, longing for the rest which 
 had been promised to their fathers, is called the 
 wilderness. “ How oft did they provoke him 
 in the wilderness and grieve him in the desert A 
 Ps. lxxviii. 40. In Isaiah God is represented 
 as saying “I will make the wilderness a pool of 
 water,” and in Jeremiah, “ Have I been a wilderness 
 unto Israel?” When, therefore, Bunyan speaks of 
 “ the wilderness of this world ” he gives us the view 
 which every Christian takes of the present life. He 
 is not at home, but on a journey. He dwells, not in 
 a house of granite which shall stand for ever, but a 
 frail tent which will soon be taken down. Moreover,. 
 
Coming to Himself 21 
 
 this present life cannot supply his wants. Its pools 
 are all dry — its bread cannot satisfy. He is wearied 
 with marching, and yet has no thought of rest. 
 Staff in hand, he is ever pressing on with hopes 
 which gather brightness as he nears the end, and 
 onward and upward he goes, singing as he climbs 
 the hill, 
 
 “ Here, in the body pent, 
 
 Absent from Him I roam ; 
 
 Yet nightly pitch my moving tent, 
 
 A day’s march nearer home.” 
 
 You and I, my reader, are in the wilderness 
 of this world. Do we feel the world is really a 
 wilderness to us, possessing comparatively no charms 
 for us, and utterly unable to supply the felt wants 
 of our souls ? Happy are those who through God’s 
 grace are able to look above and beyond this fading 
 scene, and in the hope set before them in the Gospel, 
 know, like the patriarchs of old, that they are 
 “ strangers and pilgrims on the earth.” 
 
 “Guide us, O thou great Jehovah, 
 
 Pilgrims through this barren land ; 
 
 We are weak, but Thou art mighty, 
 
 Hold us with Thy powerful hand : 
 
 Strong Deliverer, 
 
 Guide us to Thy promised land.” 
 
 But as the Dreamer “ walked through the 
 wilderness of this world,” he tells us, “I lighted on 
 a certain place where icas a den We cannot doubt 
 that this is an allusion to the dungeon in which he 
 was confined and in which he wrote “ Pilgrim’s 
 Progress.” We know nothing about the place, but 
 the name “ de?i,” which he gives to it, sufficiently 
 
22 
 
 Half-hours with Pilgrim's Progress. 
 
 indicates its character. We have all read in the 
 “ Life of Howard, the Philanthropist/’ something of 
 the wretched condition of the prisons of England in 
 his day, and it needs little imagination to conceive 
 that in the time of Bunyan, a hundred years earlier 
 than that of Howard, they would be no better. Here 
 Bunyan, “ the prisoner of the Lord,” confined for 
 conscience and the Gospel’s sake, and separated 
 from home and friends, read his Bible and “ Foxe’s 
 Book of Martyrs.” But how unconsciously did his 
 enemies further the cause which they meant to 
 crush. In this lonely spot — this “ den ” on Bedford 
 Bridge, Bunyan gathered round him the vision 
 which is about to occupy us, and wrote down that 
 “miracle of genius” which has rendered his name 
 immortal, and done more for God’s glory than all 
 the universities which were ever founded and all 
 the scholars that ever lived. 
 
 And has it ever struck you what wonderful 
 things have been done in prisons? We think of 
 Luther borne off to the Castle of Wartberg, and in 
 that very place, while his enemies believed the cause 
 of the Reformation crushed, he did a far greater 
 work than that of preaching the Truth with his 
 lips — eloquent as those lips were — for there he wrote 
 his Commentary on the Galatians, and translated 
 the Scriptures into his own noble mother tongue. 
 We think of Rutherford, who penned his beautiful 
 letters, which have cheered and comforted thousands 
 of weary souls, in Aberdeen Castle. We think of 
 the sweet poetry which Madame Guion wrote in the 
 Bastille — of the prayers and praises which went up 
 
Coming to Himself . 
 
 23 
 
 from the hearts of our martyred reformers from their 
 cells in the Tower of London ; and, noblest and best 
 of all, we think of Bunyan in that lonely gaol on 
 Bedford Bridge writing “ Pilgrim’s Progress.” 
 
 How does God make the wrath of man to praise 
 Him. How powerless are His enemies to oppose 
 His truth. Let this calm our fears in these days of 
 heresy and error. Visible churches may shake, 
 “wood, hay, and stubble” may be burnt up, but 
 there is that which no Act of Parliament can crush 
 or tyrant destroy — “The Word of God which liveth 
 and abideth for ever.” 
 
 2. What the Dueamer did. He tells us, “And 
 I laid me down in that place to sleep ; and as I slept 
 I dreamed a dream.” There is a beautiful character- 
 istic in “ Pilgrim’s Progress ” which must not escape 
 us. It is probable Bunyan himself was the hero of 
 the book, but he does not tell us so. Indeed, from 
 first to last he loses himself in his great theme. He 
 had been flung into prison for no greater crime than 
 a refusal to conform to the national worship ; his • 
 wife and children were thrown upon the world with 
 no one to protect or support them ; but he casts no 
 reproach on his persecutors, and does not even allude 
 to his sufferings for the sake of the Gospel. The 
 man Bunyan — “the prisoner of the Lord” — is 
 forgotten. All that he tells us is that he slept and 
 dreamed a dream. 
 
 What a noble commentary we have in this upon 
 that sweet verse of Holy Scripture, “ Thou wilt keep 
 him in perfect peace whose mind is stayed on Thee.” 
 Bunyan, conscious of innocence, sleeps in that dismal 
 
24 Half-hours with Pilgrim's Progress . 
 
 prison at Bedford as sweetly as a babe slumbers on 
 the mother’s breast. So it was with Peter when 
 he slept between the two soldiers, bound with two 
 chains. So has it been with martyrs and confessors 
 who have closed their eyes at night as prayer has died 
 away upon their lips, and dreamed of that better 
 and brighter land which they should reach in a 
 chariot of fire in the morning. 
 
 Oh the power of living Christianity ! How 
 superior does it make its possessor to all outward 
 circumstances ! “ And at midnight Paul and Silas 
 
 prayed and sang praises to God, and the prisoners 
 heard them.” Singing and prayer in the dark, 
 damp, dismal dungeon, with their backs on the cold 
 stone and their feet in the stocks ! Christian, the 
 power of man can do thee no harm. It may break 
 up the house, but the living tenant it cannot reach. 
 “ Fear not them which kill the body but are not 
 able to kill the soul.” 'When outward circumstances 
 perplex and trouble thee, picture to thyself Bunyan 
 sleeping peacefully in Bedford Gaol. Most truly did 
 the old poet write : 
 
 “ Poverty ne’er brings dishonour, 
 
 Hardship ne’er breeds sorrow’s smart, 
 
 If bright conscience takes upon her 
 To shed sunshine round the heart.” 
 
 “ And as I slept , I dreamed .” Whether the great 
 story was suggested to Bunyan in a dream or 
 whether he merely threw it into, as the title of his 
 book seems to indicate, “ the similitude of a dream,” 
 matters little. He was well acquainted with his 
 Bible, and he knew how much God had done by 
 
Coming to Himself . 
 
 25 
 
 dreams in the days of old. He would remember the 
 words of Elihu, “For God speaketh once, yet twice, 
 when man perceiveth it not. In a dream, in a 
 vision of the night, when deep sleep falleth upon 
 men, in slumbering upon the bed.” Job xxxiii. 14. 
 
 He would think of Jacob, when he made the 
 rough stones his pillow, and watched the silent stars 
 through the night, and beheld that strange ladder 
 reaching from earth to heaven, and the angels of 
 God ascending and descending on it. Gen. xxviii. 12. 
 
 He would think of Joseph, when in his 
 mysterious vision he saw his brothers’ sheaves 
 making obeisance to his sheaf, and when he received 
 the homage of the sun, and moon, and the eleven 
 stars. Gen. xxxviii. 5, 10. 
 
 He would think of Gideon, and Solomon, and 
 Nebuchadnezzar, and Daniel, and Joseph, the 
 husband of Mary. He would know full well that 
 dreams have come from God. He would feel that 
 not always is the great poet right — 
 
 “ Dreams are but children of an idle brain, 
 
 Begot of nothing but vain fantasy/ 7 
 
 And with such thoughts as these upon him who need 
 be surprised that the wonderful creation of that busy 
 brain in Bedford’s lonely prison should come forth to 
 the world as “ The Pilgrim’s Progress,” in the 
 similitude of a dream. 
 
 “And as I slept I dreamed a dream .” Now to 
 our third point. 
 
 3. Who the Dreamer saw. He saw a man 
 clothed in rags, with his face from his own house, a 
 
26 
 
 Half-hours with Pilgrim's Progress . 
 
 book in his hand, and a burden on his back. He 
 saw him open the book and read, and as he read he 
 wept and trembled, and, unable to restrain himself, 
 he brake out into a lamentable cry, saying “What 
 shall I do?” The man went home, and, as long as 
 he could, kept his distress from his wife and children. 
 But able no longer to hide his terror from them he 
 told them how he was undone by reason of the 
 burden on his back, how he had been informed that 
 the city in which they lived was to be burned with 
 fire, and that all of them must perish unless some 
 way of escape could be found. His relations were 
 amazed and, thinking some “frenzy distemper” had 
 seized him, they got him to bed. But in the morning 
 when they inquired of him if he were better, he only 
 told them worse and worse. 
 
 They then exchanged pity for reproach, some* 
 times chiding and sometimes deriding him, and some- 
 times neglecting him. “Wherefore,” says Bunyan, 
 “he began to retire to his chamber to pray for and 
 pity them, and also to condole his own misery. He 
 would also walk solitarily in the fields, sometimes 
 reading and sometimes praying : and thus for some 
 days he spent his time.” Behold here, a picture of 
 the sinner aroused to a sense of sin — like the poor 
 prodigal in the parable — coming to himself — “when 
 he came to himself.” Let us not lose a word of this 
 wonderful description. It is a “ complete reflection of 
 Scripture.” The man is “ clothed in rags , standing 
 in a certain place." We at once think of the poor 
 prodigal among the swine of the field. When he came 
 to himself he thought of his wasted fortune, his in- 
 
Coming to Himself . 
 
 27 
 
 jured father, and his forfeited home ; and turning his 
 eyes on the rags which covered him, he exclaimed, in 
 bitterness of soul, “ How many hired servants of my 
 father’s have bread enough and to spare, and I perish 
 with hunger!” What a picture of the awakened 
 sinner with nothing but the rags of his own 
 righteousness upon him, reminding us of the words 
 of Isaiah, “All our righteousnesses are as filthy 
 rags.” Isaiah lx. 6. 
 
 The man has “ his face from his own house” 
 He has his back to the City of Destruction. He is 
 resolved to “ flee from the wrath to come.” He dare 
 not hesitate. “Escape for thy life” rings in his 
 ears — “Escape, lest thou be consumed.” 
 
 Thus is it with the awakened sinner. He has 
 his back to the world — his face heavenward. The 
 words of Christ come home to his heart. “Whosoever 
 he be of you that forsaketh not all that he hath, he 
 cannot be my disciple.” Luke xiv. 33. 
 
 The man has (( a booh in his hand ” wdiich he 
 reads, and over which he weeps and trembles. 
 What he reads flashes light into his mind. “ Up, 
 get you out of this place ; for the Lord will destroy 
 this city” fills him with terror and makes him cry 
 out in agony of soul, “ What shall I do ? ” 
 
 Thus again is it with the awakened sinner. The 
 book in his hand is the Bible — the precious Word of 
 God. Its first voice to him is that of terrible 
 warning, and fills him with distress. “ The soul 
 that sinneth it shall die.” Ezek xviii. 4. “ Elee 
 
 from the wrath to come.” Matt. iii. 7. “The wages 
 of sin is death.” Bom. vi. 23. “ The w T icked shall 
 
28 
 
 Half-hours with Pilgrim's Progress. 
 
 be turned into hell. ,, Ps. ix. 17. He weeps and 
 trembles, and, like the Philippian gaoler who “ came 
 trembling and fell down before Paul and Silas,” he 
 exclaims, “What must I do to be saved?” Acts 
 xvi. 29, 30. 
 
 The man had “a great harden on his back." 
 This weighs him down, and is as a chain upon his 
 feet. 
 
 Thus, once more, is it with the awakened sinner. 
 He carries with him a load which is ready to crush 
 him. He cries out with the Psalmist, “Mine 
 iniquities are gone over mine head, as a heavy burden 
 they are too heavy for me.” Ps. xxxviii. 4. He 
 looks at himself, not in the mirror of the world, 
 which palliates and excuses sin, but in the light of 
 the u book in liis hand ” which denounces it as the 
 thing which God hates and must and will punish. 
 His language is, “My burden is intolerable,” and 
 in that of the 38th Psalm — he says “I am troubled ; 
 I am bowed down greatly ; I go mourning all the day 
 long.” His burden is sin — sin felt for the first time — 
 sin unpardoned. What a picture we have here of one 
 aroused by the Spirit of God to a sense of sin. How 
 simple is the description, but how true it is to 
 Scripture in every point. And in Pilgrim’s treatment 
 from his family how common a scene is laid before 
 us. They first treat him as if he were insane — they 
 prescribe bed and rest for the settlement of his 
 fears — but, finding this fail, they abuse him, and, 
 what they could not do by coaxing or ridicule, they 
 try to accomplish by persecution and neglect. Shall 
 I be wrong if I call this scene a common one ? I 
 
Coming to Himself. 
 
 29 
 
 think not. It was not without a deep meaning our 
 Lord said — “ A man’s foes shall be they of his own 
 household.” Matt. x. 36. All the opposition which 
 Pilgrim received only drove him to retirement, to 
 the more earnest study of “ The book in his hand,” 
 and to prayer. He could say of those so near and 
 dear to him, who ought to have been helps instead of 
 hindrances to him, in the language of poor Job, 
 “ Miserable comforters are ye all.” And how many 
 at the commencement of their Christian course have 
 passed through the same fiery trial ? Friends, 
 so-called, but alas most truly enemies, have tried to 
 lull their fears by opiates from the Father of Lies. 
 They have ridiculed their scruples and invented a 
 thousand schemes for bringing them back to the 
 world and making them as thoughtless and careless 
 as themselves. 
 
 And who are those who pass unscathed through 
 the fiery ordeal of family opposition? They are those 
 with whom spiritual anxiety is no mere emotion 
 aroused by temporary excitement, but a deeply rooted 
 conviction planted in the heart by the Holy Ghost. 
 Nothing but this will stand. Possessing this the 
 light that ariseth in the darkness shall prove no 
 meteoric flash, but like the light of which the wise 
 man speaks, it “shineth more and more unto the 
 perfect day.” — Prov. iv. 18. 
 
 Awakened sinner, see then Pilgrim as a portrait 
 of yourself. Does the opposition you meet with send 
 you to retirement, your Bible and private meditation 
 and prayer ? With him there was no looking back. 
 His hand was on the plough and forward he resolved 
 
30 
 
 Half -hours with Pilgrim's Progress. 
 
 to go. Let it be so with you. Flee from the City of 
 Destruction. Take care you have exchanged the rags 
 for the wedding garment of your Saviour’s spotless 
 righteousness — keep faithful to the Book in your hand 
 — the precious Word of God — and, though the burden 
 of sin is heavy now, doubt not the hour is coming 
 when it shall roll off from you at the foot of the Cross. 
 
 You have made the wise choice. I tell you not 
 that there are no rivers to cross and no battles to 
 fight. I would not lead you to expect a bed of roses. 
 There are conflicts many and great — there are 
 enemies many and strong — but “as thy day so shall 
 thy strength be.” 
 
 There is no clearer truth revealed in the Bible 
 than that God fights for His people. As Moses said 
 to Israel, “ The Lord shall fight for you and ye shall 
 hold your peace.” And you may depend upon it 
 we glorify God when we implicitly trust Him. He 
 would calm all our fears. His language to every 
 pilgrim on the road to heaven is this, “Be still, and 
 know that I am God.” Take heed, and be quiet ; 
 fear not ; neither be faint-hearted.” Precious truth ! 
 The world is our battle-field — we are soldiers. Let 
 us inscribe on our banner, “ The Lord of Hosts is 
 with us ; the God of Jacob is our refuge.” We have 
 a stern warfare to wage — we have to contend for 
 every inch of our way. There is Satan to be driven 
 back — there is the flesh to be mortified — there is the 
 world to be conquered. But “greater is He that is 
 with us than those who are against us.” Let this be 
 our encouragement. The battle is inevitable — but 
 the victory is ours. 
 
Coming to Himself. 
 
 31 
 
 Here we leave our Pilgrim. He is fairly on his 
 journey to the Celestial City. Be it yours to tread 
 the same path, and, by God’s grace, you shall reach 
 the same end. 
 
 “ Onward, Christians, onward go, 
 
 Join the war and face the foe ; 
 
 Fight, nor think the battle long — 
 
 Soon shall victory wake your song. 
 
 Let not sorrow dim your eye, 
 
 Soon shall every tear be dry ; 
 
 Let not fears your course impede, 
 
 Great your strength, if great your need. 
 
 Onward, then, to glory move, 
 
 More than conquerors you shall prove ; 
 
 Still through danger, toil, and woe, 
 
 Christian soldiers, onward go.” 
 
 * © 
 
THIRD DAY. 
 
 THE FAITHFUL GUIDE AND THE 
 CARNAL NEIGHBOURS. 
 
 “ Then shall we know if we follow on to know the 
 Lorcll — Hosea vi. 3. 
 
 ^ AST week we left our Pilgrim walking in the 
 | ^ fields, far away from the cruel reproaches 
 and ridicule of his ungodly friends, reading 
 his book, and, greatly distressed, crying out “ what 
 shall I do to be saved?” The Dreamer further tells 
 us that he saw him look this way and that way, and 
 yet stand still, not knowing which way to go. 
 
 What a vivid picture we have here of a sinner 
 awakened to the conviction of sin. We are reminded 
 of the gaoler of Philippi. We think of that midnight 
 scene, when, as the foundations of the prison rocked 
 beneath him, he flung himself at the feet of Paul 
 and Silas, and besought them to tell him how T he 
 could make salvation his own. In Pilgrim there 
 was the deepest spiritual desire. Because bewild- 
 ered as to the path he should take he had no 
 longings to return to the City of Destruction. His 
 
 c 
 
34 Half-liours with Pilgrim's Progress. 
 
 mind was fully made up. He was an anxious 
 inquirer after the right road. That was his position. 
 It is so with every truly awakened sinner. He has 
 a fixed resolution to forsake sin. He has deter- 
 mined, by the help of God, to keep his back to the 
 world. But it is only twilight in his soul. Dark- 
 ness is still around him, and he asks the question of 
 a perplexed and burdened spirit: “ which way shall 
 I go?” 
 
 Happy are those who have reached this point in 
 their spiritual history. It is a sign concerning 
 which there can be no mistake when a man has 
 turned his back on sin and wants to know how he 
 can be saved. We never need fear that such a man 
 will long grope his way in the dark. Well has the 
 old divine said, “ when God designs mercy for his 
 people, he gives them a heart to know him. ,, — Jer. 
 xxiv. 7. Genuine conviction of sin — that which 
 leads on to true conversion of heart — is always 
 associated with the strong desire for spiritual know- 
 ledge. If this be wanting, though there may be loud 
 cries, strong emotions, intense excitement, we have 
 reason to doubt if the change we see be the work 
 of the Spirit at all. 
 
 In our Pilgrim we have a picture of the awak- 
 ened sinner. He has his face from the City of 
 Destruction, but he does not know which way to go. 
 
 We have now to bring three characters upon 
 the scene. 
 
 1. The Faithful Guide — Evangelist. “ I 
 looked then, and saw a man named Evangelist 
 coming to him, and he asked, wherefore dost thou 
 
The Faithful Guide , dec. 
 
 35 
 
 cry? He answered, Sir, I perceive by the book in 
 my hand that I am condemned to die, and after 
 that to come to judgment, and I find that I am not 
 willing to do the first nor able to do the second. 
 Then said Evangelist, why not willing to die, since 
 this life is attended by so many evils? The man 
 answered, Because I fear that this burden that 
 is upon my back will sink me lower than the 
 grave, and I shall fall into Tophet. And, Sir, 
 if I be not fit to go to prison, I am not fit to go to 
 judgment, and from thence to execution : and the 
 thoughts of these things make me cry.” 
 
 We must notice in this the man saw his danger 
 in the light of the book in his hand. He feared 
 death, aware though he was of the many evils of 
 this life, entirely because of the burden on his back, 
 and in the thought of prison — -judgment — execution 
 — he saw steps in misery, each one deeper than the 
 other, which filled the present with despair and 
 the future with “ the blackness of darkness for 
 ever.” The awakened sinner reads his sentence in 
 the Word of God : “ It is appointed unto men once 
 to die, but after this the judgment.” — Heb. ix. 27. 
 He dare not think of death as an escape from the 
 troubles of this world, but only as the summons 
 which will bring him to the bar of an offended God. 
 He feels the weight of sin as a burden ready to sink 
 him lower than the grave. His guilt stares him in 
 the face and fills him with terror. Conscience tells 
 him he is tried and condemned. In its dark prison 
 house he cannot even look out through the bars of 
 hope. He pictures the great assize when judgment , 
 
3(5 
 
 Half-hours with Pilgrim's Progress. 
 
 consciously deserved, shall be passed upon him, and 
 realizes all the horror of its execution when “ Depart 
 from me ” shall consign him to the destiny of hell. 
 
 Thus was it with our Pilgrim — thus is it with 
 many an awakened sinner. 
 
 “ Then said Evangelist, If this be thy condition, 
 why standest thou still ? He answered, Because I 
 know not whither to go. Then he gave him a 
 parchment roll ; and there was written within, 
 4 Flee from the wrath to come . 5 The man therefore 
 read it, and, looking upon Evangelist very carefully, 
 said, Whither must I flee? Then, said Evangelist, 
 pointing with his finger over a very wide field, Do 
 you see yonder wicket-gate? The man said, No. 
 Then said the other, Do you see yonder shining 
 light? He said, I think I do. Then said Evan- 
 gelist, Keep that light in your eye, and go up 
 directly thereto, so shalt thou see the gate, at which 
 when thou knockest it shall be told thee what thou 
 shalt do.” 
 
 Let us first determine who Evangelist is inten- 
 ded to represent. He does not bear this beautiful 
 name without reason. 44 Evangelist ” signifies a 
 publisher of good news — a preacher of the Gospel. 
 Can we doubt, therefore, that our Pilgrim’s faithful 
 guide was the minister of Christ — not, I think, 
 necessarily 44 holy Mr. Gifford” of Bedford, but the 
 earnest and devout preacher of 4 4 the Truth as it is in 
 Jesus.” And with what Christian simplicity and 
 tact he dealt with this poor anxious inquirer. He 
 gave him no mere human counsel but divine direc- 
 tion — 44 a parchment roll ” — no word of man which 
 
The Faithful Guide , dc. 
 
 37 
 
 might be wrong, but a text of Scripture which must 
 be right. But this was not all. To leave him there 
 would have been to have stopped short at half his 
 message. Every true minister of Christ is not only 
 an ambassador of truth, but likewise “ a son of 
 consolation. ” Evangelist pointed to the distant 
 wicket-gate. The Pilgrim could not see so far. 
 There was a shining light in the same direction. 
 It was not very clear to him, but he thought he 
 could see it. This was enough. “ Keep that light 
 in your eye,” said Evangelist, “ and go up directly 
 thereto, so shalt thou see the gate ; at which when 
 thou knockest it shall be told thee what thou shalt do.” 
 Shall we not see in this the faithful Christian 
 minister dealing with the awakened sinner? He 
 is no Romish priest directing him to the uncertain- 
 ties of Tradition, but the ambassador of God with 
 his finger on the inspired Word — “Flee from the 
 wrath to come.” The Bible is the Protestant Rule 
 of Faith. This, and this alone, under the teaching 
 of the Spirit, is able to make men wise unto salva- 
 tion. And Evangelist points to the wicket-gate. 
 What can this be but the Lord Jesus Christ, to 
 whom Pilgrim is directed to go at once, burden and 
 all? But he could not see the gate. So it is often 
 with the awakened sinner. You may say to him, 
 “ Flee to Christ,” but he will reply, “ Where is He ? ” 
 You may declare, “ He died for sinners ; ” but he 
 will answer, “Did He die for me?” But Pilgrim 
 saw the light , or thought he saw it. Oh, how sweet 
 a picture we have here of the early dawn “ which 
 shinetli more and more unto the perfect day.” In 
 
38 
 
 Half-hours with Pilgrim's Progress. 
 
 this brief description we have condensed the spiritual 
 history of thousands. How many there are among 
 us who can recall the time when we could not see 
 Christ, the wicket-gate, but when we thought we 
 could see the light. At that hour we were repre- 
 sented by the blind man in the Gospel, who, when 
 partially restored, “ saw men as trees walking,” that 
 is, indistinctly. Through grace we followed the 
 light — obscured, imperfect as it was ; and now, 
 through the same grace, we see “ every man clearly.” 
 “Keep that light in your eye,” said Evangelist to 
 Pilgrim. See a beautiful comment on the words of 
 our text — “ Then shall we know if ive folloio on to 
 know the Lord." 
 
 Who, then, are those who reach the Saviour and 
 attain the fulness of Gospel blessing ? They are 
 those who are faithful to the light they have and 
 follow the convictions of their awakened souls. They 
 may, as in the case of Brainerd, be years finding 
 peace in Christ — rest at the wicket-gate. They may, 
 as in the case of St. Paul, part with all spiritual dark- 
 ness as in a moment, and straightway preach Christ 
 in the synagogue that He is the Son of God. But if, 
 like Pilgrim, they but follow the light they have they 
 shall “go from strength to strength,” until “ every 
 one of them in Zion appeareth before God.” — 
 Ps. lxxxiv. 7. 
 
 And let us see the wisdom of taking sweet 
 counsel with the faithful minister of Christ. What 
 Evangelist was to Pilgrim, the Christian minister is 
 to many an anxious inquirer. 
 
 As ministers, we do not magnify ourselves, but. 
 
The Faithful Guide , dec. 
 
 89 
 
 with St. Paul, we magnify our office. We are no 
 priests to minister at altars and offer sacrifice, but 
 we are ambassadors of God, and can point to the 
 wicket-gate. We have no power to rescue a single 
 soul from ruin ; but if one asks us the way of 
 salvation, we can return the answer, “ Believe on the 
 Lord Jesus Christ and thou shalt be saved.” 
 
 Poor, trembling inquirer, take counsel with Evan- 
 gelist. It was well for Luther that he did so. We 
 remember how the great Reformer in the cloister 
 lived on a little bread and a small herring, tortured 
 his body for the sake of his soul, and thought to 
 purchase heaven by the rigour of an ascetic life. We 
 have all read how the poor monk learned the utter 
 insufficiency of all this to give him peace with God 
 and calm the troubled heart within him. Every 
 effort he made only served to increase his distress, 
 and, to use the words of the historian, “ the young 
 monk crept like a shadow through the long galleries 
 of the cloister that re-echoed with his sorrowful 
 moanings.” But “ Evangelist ” was not far off. 
 
 Even the gloomy walls of the monastery can 
 contain souls which can rise above the errors of a 
 system and find refuge in the love of a crucified 
 Redeemer. Such a man was Staupitz, the Vicar 
 General, who, amid conflicts closely resembling those 
 of Luther, had struggled out of darkness and found 
 peace at the feet of Christ. The young monk 
 unburdened his heart to the Vicar General. At last 
 he had found one who could understand him. He 
 told him all his troubles, perplexities, and doubts. 
 Staupitz was a true “ Evangelist .” He prescribed 
 
40 
 
 Half-hours with Pilgrim's Progress. 
 
 no further mortifiations — no more tortures. He 
 pointed to the wicket-gate. “Why,” said he, “do 
 you torment yourself with all these speculations and 
 high thoughts ? ... . Look at the wounds of Jesus 
 Christ, to the blood that He has shed for you : it is 
 there that the grace of God will appear to you. 
 Instead of torturing yourself on account of your sins, 
 throw yourself into the Redeemer’s arms. Trust in 
 Him — in the righteousness of His life — in the atone- 
 ment of His death. Do not shrink back ; God is not 
 angry with you, it is you who are angry with God. 
 Listen to the Son of God. He became man to give 
 you the assurance of divine favour. He says to you, 
 You are my sheep ; you hear my voice ; no man shall 
 pluck you out of my hand.” 
 
 The young monk did not at once see the wicket- 
 gate , but he soon saw the light . These words — so 
 truly scriptural and so thoroughly Protestant — went 
 to his heart. The dawn of better things had risen 
 upon Luther. 
 
 It was well for Merle d’Aubigne that he took 
 counsel with “ Evangelist .” When a student of the 
 University he was oppressed with doubts. He went 
 to a venerable professor, of profound attainment and 
 ripened spiritual wisdom. He told him all his 
 perplexities and fears. The old man, like a true 
 “ Evangelist ,” simply pointed to the wicket-gate. 
 He said — “Were I to rid you of these, others would 
 come. There is a shorter way of destroying them. 
 Let Christ be to you really the Son of God — the 
 Saviour — and His light will dispel the darkness, and 
 His Spirit lead you into all truth.” 
 
The Faithful Guide , dc. 
 
 41 
 
 The young student could not at once see the 
 wicket-gate , but he soon saw the light. In the 
 immortal work which bears his name “ The History 
 of the Reformation, ” we see that the advice of 
 “ Evangelist ” was taken, and in the sanctified genius 
 of the noble historian we learn how true are the 
 words of our text, “ Then shall we know if ice folloic 
 on to know the Lord.” 
 
 Have I a reader who, like our Pilgrim, is 
 weighed down by the sense of sin ? Have I one 
 crying out in deep anxiety of heart, “ Whither must 
 I flee ? ” May I be “Evangelist ” to you ? I honour 
 you for all your good resolutions about amendment 
 of life. You are quite right in determining to break 
 off from all the old friendships and associations 
 which have been so hurtful to you. But let me tell 
 you that the course you are adopting will not bring 
 you peace. “Do you see yonder wicket-gate ? Do 
 you see yonder shining light ? ” You must go at 
 once — just as you are — with all your burden — to 
 Christ. Let nothing keep you back. Do not say 
 “ I need repentance — I want faith. ” Neither repent- 
 ance nor faith can save you. All you require is to 
 get to the wicket-gate — the foot of the Cross. 
 “ Believe on the Lord Jesus Christ, and thou shalt 
 be saved. ” Follow the light you have, though it 
 may appear to you little more than a spark. Never 
 fear it will lead to the wicket-gate . The Spirit of God 
 never commences a work to leave it half finished. 
 “ Keep that light in your eye, and go up directly 
 thereto ; so shalt thou see the gate ; at which, when 
 thou knockest, it shall be told thee what thou shalt 
 
42 
 
 Half-hours ivitli Pilgrim's Progress. 
 
 do.” “ Then shall ice know if we follow on to knoiv 
 the Lord." 
 
 Then the Dreamer tells ns that, after the advice 
 of Evangelist, the man began to run. He had not 
 run far from his door when his wife and children ran 
 after him begging him to return. But their cries 
 only gave swiftness to his feet. He put his fingers 
 into his ears, and ran on crying “Life ! life ! eternal 
 life!” He remembered Lot’s wife. “He looked 
 not behind him, but fled towards the middle of the 
 plain.” 
 
 This picture has had many a counterpart. The 
 first convictions of sin have been well-nigh trampled 
 out by well-meaning but ungodly relations. Who 
 has not known the wearying conflict which one in a 
 family has had to carry on when resolved for the 
 sake of the soul to give up much that is in the 
 world? But hundreds have stood firm. They have 
 been deaf to all entreaties. They have remembered 
 to their eternal joy the words of Christ, “If any 
 man come to me, and hate not (that is, does not love 
 less) his father and mother and wife and children 
 and brethren and sisters, yea and his own life also, 
 he cannot be my disciple.” — Luke xiv. 26. 
 
 I have known those who have been sorely tried. 
 Their foes have, indeed, been those of their own 
 household. But they have planted their feet upon 
 the Bock, and by the grace of God have defied all 
 comers. They have been able to say, 
 
 “If thou, my Jesus, still be nigh, 
 
 Cheerful I live, and joyful die ; 
 
 Secure, when mortal comforts flee, 
 
 To find ten thousand worlds in thee ? ” 
 
The Faithful Guide , dec. 
 
 43 
 
 Then the Dreamer relates how the neighbours all 
 came out to see the man run, and how, as he ran, 
 some mocked, others threatened, and some cried out 
 for him to return. Two, bolder than the rest, 
 resolved to fetch him back. 
 
 This brings us to the other two characters 
 introduced upon the scene. 
 
 2. The Carnal Neighbours — Obstinate and 
 Pliable. — These two men both came from Pilgrim’s 
 native place — the City of Destruction. They come 
 up to him and make no secret of their purpose. In 
 answer to his inquiry, “ Neighbours, w T herefore come 
 ye?” they say, “ To persuade you to go back with 
 us.” But Pilgrim had been too well taught by good 
 Evangelist. He told Obstinate and Pliable that the 
 city in which they lived, and to which they would 
 win him back, was doomed to be burned with fire 
 and brimstone, adding, “ be content, good neigh- 
 bours, and go along with me.” 
 
 From this moment, in the narrative, Pilgrim 
 bears the name of Christian. In vain he assured 
 Obstinate that what he was seeking was infinitely 
 more valuable than all he had forsaken, and he 
 assured him if he would join him in his journey he 
 should share everything with him, sweetly adding, 
 “ for there, where I go, is enough and to spare. 
 Come away, and prove my words.” 
 
 In answer to an inquiry from Obstinate, he told 
 him of the inheritance, undefiled, and that fadeth 
 not away, laid up in heaven, and safe there, to be 
 bestowed at the time appointed on them that 
 diligently seek it. — 1. Peter i. 4 ; Heb. xi. 6. And 
 
44 
 
 Half-hours with Pilgrim's Progress. 
 
 to show him such was no mere fancy of his own, he 
 said “ Bead it so, if you will, in my book.” 
 
 Obstinate scornfully replied, “ Tush, away with 
 your book ; will ye go with us or no?” 
 
 Christian told the hardened sceptic his mind 
 was fully made up. “ No, not I, because I have laid 
 my hand to the plough.” Hearing this, Obstinate 
 tried to induce Pliable to return and leave the poor 
 bewildered fool, as he thought Christian, to pursue 
 his way. 
 
 But the good things of which Christian had 
 spoken had impressed the mind of Pliable, if they 
 had not influenced his heart. There was something 
 about this prospect which looked very bright and 
 pleasant to him. At the first blush it certainly 
 seemed most desirable to possess all these glorious 
 things of which Christian had spoken. He therefore 
 timidly rebuked Obstinate for his conduct, and 
 declared his inclination to accompany Christian on 
 his journey. 
 
 The intimation was received by Obstinate with 
 the bitterest derision, and scornfully calling Christian 
 “ a brain-sick fellow,” he said to Pliable, “ Go back, 
 go back, and be wise.” 
 
 Again Christian addressed his wavering neigh- 
 bour, and assured him that there were the things of 
 which he had spoken and many more besides ; all to 
 be read in the book in his hand, and as the truth of 
 it, “ Behold,” he said, “ all is confirmed by the blood 
 of Him that made it.” Pliable made a weak attempt 
 at decision. At last he avowed his intention to go 
 with Christian ; but, as if he had almost promised 
 
The Faithful Guide , dc. 
 
 45 
 
 too much, he asks, “ but, my good companion, do 
 you know the way to this desired place?” Then 
 Christian told him of his faithful guide Evangelist, 
 and of the instructions which they should receive at 
 the gate about the way. Christian and Pliable then 
 went together, and Obstinate scornfully declaring he 
 would be “no companion of such misled fantastical 
 fellows,” returned to the City of Destruction. 
 
 Obstinate and Pliable have never wanted their 
 followers in any age. There have always been those 
 who have been railers at all religion, the revilers of 
 the Word of God, and who have treated with 
 supreme contempt those who have been weak and 
 foolish enough, as they have considered them, to 
 fdllow the world’s Redeemer. Such, baffled in 
 argument, have no better weapons than ridicule and 
 scorn, and they use them freely. Christians are all 
 weak-brained, misguided, fantastical with them. 
 Scepticism generally lays claim to a monopoly of 
 wisdom. Obstinate has had a host of descendants. 
 The race of scoffers is not dead yet. 
 
 And there have likewise always been those who 
 have been captivated at times with the good things 
 of the land of promise. The Pliables often look the 
 most hopeful of the flock. For a time they are all 
 that the most earnest minister can desire. They 
 agree to all we say. But they are but stony-ground 
 hearers. Their religiousness is entirely emotional. 
 The root of the matter is not in them. They feel 
 no burden on their back — they have no consciousness 
 of guilt — they have never counted the cost. The 
 Book of books has nothing for them — they are High 
 
46 
 
 Half-hours with Pilgrim's Progress . 
 
 Church to-day, Low Church to-morrow, and no 
 Church in the end. Such are the Pliables. Infirm 
 of purpose, fruitless in life, they are the bane of our 
 churches. But more of this to-morrow. Meanwhile, 
 let us walk by the side of Christian. He has turned 
 his back on all that was dearest to him. His faith is 
 in the blessed Book in his hand, and he believes its 
 testimony because it is confirmed by the blood of 
 Him who gave it. He has fought and overcome in 
 every temptation. Obstinate has been driven from 
 the field, and Pliable for a time bears him company. 
 
 May it ever be so with us. Oh, that each may 
 be able to say, “ I have laid my hand to the plough.” 
 
 “ Be brave, my brother ! 
 
 Fight the good fight of faith 
 
 With weapons proved and true ; 
 
 Be faithful and unshrinking to the death, 
 
 Thy God will bear thee through ] 
 
 The strife is terrible, 
 
 Yet ’tis not, ’tis not long ; 
 
 The foe is not invincible, 
 
 Though fierce and strong. 
 
 Be brave, my brother ! 
 
 The recompense is great. 
 
 The kingdom bright and fair ; 
 
 Beyond the glory of all earthly state 
 Shall be the glory there. 
 
 Grudge not the heavy cost, 
 
 Faint not at labour here, 
 
 His but a lifetime at the most, 
 
 The day of rest is near.” 
 
FOURTH DAY. 
 
 TESTING TIMES . 
 
 “ And Jesus said unto him , No man , having put liis 
 hand to the plough and looking back , is fit for 
 the Kingdom of GodS — Luke ix. 62. 
 
 /^TT>HESE words constitute the answer which our 
 Lord gave to one who said to him, “ Lord, I 
 will follow thee ; but let me first go bid them 
 farewell which are at home at my house. ,, The 
 request thus made appears a very reasonable one and 
 the Saviour’s reply seems, at first sight, somewhat 
 harsh. But we need not doubt it was both wise and 
 kind. He who knew what was in man was fully 
 aware that to permit this would make after-decision 
 extremely doubtful. It is probable the man made 
 the request with a trembling voice and a downcast 
 look. The Saviour would see the moment was a 
 crisis in his spiritual history. It was now or never. 
 Instant decision was required and everything else 
 must yield . — “No man , having put his hand to the 
 plough and looking back , is fit for the Kingdom of 
 GodS Respecting the saying itself, I may observe 
 that it was probably proverbial. It is hardly intel- 
 
48 Half -lioivrs with Pilgrim's Progress . 
 
 ligible if we think only of the agriculture of our own 
 country, but becomes very clear when we regard the 
 light and inexpensive plough employed in the fields 
 of Palestine. It consists of two poles which cross 
 each other at the ends near the ground. The pole 
 turned towards the oxen is fastened to the yoke and 
 draws the implement ; the one turned towards the 
 driver serves at one extremity as a ploughshare, and 
 at the other as a handle. “I first saw this plough 
 in use,” says a traveller, “in the neighbourhood of 
 Gaza, the country of the Philistines. I often saw 
 the peasants breaking up the soil, and always with a 
 plough having but one handle. The fashion of it 
 recalled to my mind the manner in which the 
 Saviour has expressed himself in reference to the 
 inconstant, faithless disciple. ” “ No man, having 
 
 put his hand to the plough and looking back, is fit 
 for the Kingdom of God, ” It is interesting to find 
 this instance of exact conformity to Oriental habits. 
 Had the plough in that country been made as ours 
 is made the language would have been “No man, 
 having put his hands to the plough and looking back, 
 is fit for the Kingdom of God.” The spiritual signif- 
 icance of the Saviour’s words is very clear. He who 
 has his hand on the plough, must be intent upon his 
 work. He who is looking either behind him or 
 about him is not fit for an employment demanding 
 all his attention. It is so with religion. There 
 must be no lingering looks at the world we have 
 professed to have forsaken. We must not be afraid 
 of hurting the feelings of our friends, or incurring 
 their displeasure by the sacrifices we have made for 
 
Testing Times. 49 
 
 the sake of Christ. To manifest such fears would 
 be to proclaim ourselves half-hearted, and unworthy 
 to be the followers of the Saviour. We must go 
 forward at all risks. “No man , having put his hand 
 to the plough and looking back , is jit for the Kingdom 
 of God.” 
 
 This may very fitly introduce to us again 
 Christian and Pliable talking over the plain all about 
 the glorious things of the celestial city. You will 
 remember the description I gave of Pliable. Excited 
 with the prospect so vividly described by Christian, 
 he resolves to share his company. He was most 
 curious about all these wonderful sights. He quite 
 longed to see them. We left them just after the 
 return of Obstinate to the City of Destruction. The 
 Dreamer tells us, “Now I saw in my dream that, 
 when Obstinate was gone back, Christian and 
 Pliable went talking over the plain : and thus they 
 began their discourse : 
 
 Christian : “ Come, neighbour Pliable, how do 
 you do? I am glad you are persuaded to go along 
 with me : had even Obstinate himself but felt what 
 I have felt of the powers and terrors of what is yet 
 unseen, he would not thus lightly have given us the 
 back.” 
 
 The conversation which followed is deeply 
 interesting. Christian, with his heart full of 
 spiritual ecstacy, tells Pliable something of the 
 unspeakable things recorded in his book, most surely 
 true, because “made by Him that cannot lie” — of 
 the crowns of glory and the shining garments — of 
 the place where there is no crying and no sorrow — 
 
 D 
 
50 
 
 Half-hours with Pilgrim's Progress . 
 
 of the glorified saints all loving and holy — of the 
 elders with the golden crowns and the virgins with 
 their golden harps — and of the glorious army of 
 martyrs, “ all well, and clothed with immortality as 
 with a garment. ,, 
 
 When Pliable heard all this, and that the Lord 
 of the country had declared in his Book that he 
 would bestow it on them freely, he said, “ Well, my 
 good companion, glad am I to hear of these things. 
 Come on, let us mend our pace. ,, Christian replied, 
 “I cannot go so fast as I would, by reason of this 
 burden that is upon my back.” 
 
 Carefully notice, there are striking differences 
 between these two men. Pliable would run, 
 Christian can scarcely crawl. Pliable has a spirit as 
 light as air, Christian has a heart as heavy as lead. 
 Where is the difference ? It is all in Christian's 
 avowal, “ This burden that is on my back.” Let us 
 see in this the distinction between emotional excite- 
 ment and conviction of sin. In the first there is the 
 enraptured spirit, in the second there is the broken 
 heart. In the first there is the speech of pride, “All 
 these things have I kept from my youth up ; ” in the 
 second there is the bitter cry, “ Mine iniquities are 
 gone over my head, as a heavy burden they are too 
 heavy for me.” In the first we may see Saul, King 
 of Israel; in the second, Peter, the disciple of our 
 Lord. In the first we may find Judas Iscariot ; in 
 the second, the apostle Paul. My reader, to have 
 lively emotions is one thing, to have real conviction 
 of sin is quite another thing. The imagination can 
 make us like Pliable, the grace of God alone can 
 
Testing Times. 
 
 51 
 
 make us like Christian. The profession of joyful 
 feelings may bring us to say, “ Let us mend our 
 pace,” but the possession of a felt burden alone can 
 bring us to the foot of the cross. As we shall see, 
 Pliable did not get far, but Christian heard the bells 
 of the city ring for joy. Ah, it is better to be slow 
 with Christian than fast with Pliable. Better to be 
 a burdened sinner than a stony-ground hearer. 
 Better to feel that we are lost than only dream that 
 we are saved. Take care you do not mistake mere 
 excitement for real religion. There is no depen- 
 dence on anything but a truly awakened soul, and a 
 thoroughly humbled heart. There must be the 
 burden of sin or there is no work of the Snirit. 
 
 i. 
 
 This must be our first petition at our Saviour’s 
 throrie : — 
 
 ct With my burden I begin, 
 
 Lord, remove this load of sin ! 
 
 Let Thy blood for sinners spilt, 
 
 Set my conscience free from guilt. ” 
 
 Then, and not till then, can we say — 
 
 “ Lord, I come to Thee for rest, 
 
 Take possession of my breast ; 
 
 There Thy blood-bought right maintain, 
 
 And without a rival reign. 
 
 While I am a pilgrim here, 
 
 Let Thy love my spirit cheer ! 
 
 As my guide, my guard, my friend, 
 
 Lead me to my journey’s end ! ” 
 
 And this brings me to observe that there is no safety 
 except in prayer and communion with God. If we 
 dwell so much on the glory to be revealed that we 
 neglect the present duty of using means, we shall 
 soon part with our joy. 
 
 umm 
 
 UNIVERSITY Of SLUM0& 
 
 m ANA 
 
52 
 
 Half-liours with Pilgrim's Progress. 
 
 It was so with Christian. Testing times were 
 his. We have now to consider two temptations 
 which assailed him. Pliable shared the first — the 
 second he bore alone. 
 
 1. The Slough of Despond. — Our Dreamer 
 tells us : “ Now I saw in my dream that just as they 
 had ended this talk, they drew nigh' to a very miry 
 slough that was in the midst of the plain, and they, 
 being heedless, did both fall suddenly into the bog. 
 The name of the Slough was Despond. Here there- 
 fore they wallowed for a time, being grievously 
 bedaubed with the dirt; and Christian, because of 
 the burden that ivas upon his bach , began to sink in 
 the mire. 
 
 Then said Pliable, Ah ! neighbour, where are 
 you now? 
 
 Truly, said Christian, I do not know. 
 
 At that Pliable began to be offended, and 
 angrily said to his fellow, Is this the happiness you 
 have told me all this while of ? If we have such 
 ill-speed at our first setting out, what may we expect 
 betwixt this and our journey’s end ? May I get out 
 again with my life, you shall possess the brave country 
 alone for me. And with that he gave a desperate 
 struggle or two, and got out of the mire on that side 
 of the slough which was next to his own house.. 
 So away he went, and Christian saw him no more.” 
 
 Meanwhile Christian was tumbling about in the 
 Slough, but struggling to get out at the side furthest 
 from his house and in the direction of the wicket- 
 gate. But every effort failed because of the burden 
 that was upon his bach. 
 
Testing Times. 
 
 53 
 
 At this extremity, a man whose name was Help , 
 came to him and asked him what he did there. 
 Christian told him how he was making his way by 
 Evangelist’s direction to the wicket-gate, and how 
 on his road he had fallen into the mire. Help asked 
 him why he did not look for the steps. Christian 
 confessed that fear followed so hard after him that he 
 fled the next way and fell in. Then Help, saying, 
 “ Give me thy hand,” drew him out, and, setting 
 him on sound ground, let him go on his way. 
 
 There is a great deal in all this which must be 
 carefully noticed. It seems a sad termination to all 
 the rapturous talk in which Christian and Pliable 
 had been indulging. There was a strange contrast 
 between this Slough of Despond and the robes of 
 white and crowns of glory. 
 
 And now what does this misfortune which came 
 upon the Pilgrims teach us ? Christian and Pliable 
 both represent men professing spiritual desire, both 
 with their backs to the City of Destruction — that is 
 the world, — both with their faces towards the Celestial 
 City — that is heaven. 
 
 Full of the good things promised in the Book, 
 they were heedless as to their road, and stuck fast in 
 the Slough of Despond. In other words they were 
 so ravished by the thought of the crown at the end, 
 that they quite forgot all about the cross by the way. 
 They were so much taken up with the thought of the 
 glorious things of the kingdom of God, that they 
 were altogether unmindful of the fact that it must be 
 through much tribulation that they must enter it. 
 
 This is a mistake which the anxious and inquir- 
 
54 
 
 Half-hours with Pilgrim's Progress. 
 
 ing often make. They start well — full of new hopes, 
 anticipating no doubts, and fearing no weariness, 
 singing, 
 
 “ Glorious things of thee are spoken, 
 
 Zion, City of our God.” 
 
 But, alas, they have forgotten that the way is 
 narrow, the road rough, the difficulties immense, 
 and the journey long. 
 
 “ Being heedless they fall suddenly into ” the 
 Slough of Despond. In the thought of the prospects 
 they forget the promises. They should have pre- 
 pared thus early in their course for doubts and 
 perplexities, and had they looked for “ the steps ” 
 of promise they would never have had to cry out 
 with the Psalmist, “ I sink in deep mire where there 
 is no standing.” In other words they would have 
 passed unharmed through the Slough of Despond. 
 
 Such are testing times. Pliable, not only 
 neglectful of, but entirely ignorant about, the char- 
 acter of the way, supposing it to be all flowers, 
 and believing it to be all sunshine, has enough of 
 the journey at the first trial. All his courage is 
 cooled, and all his joy quenched. He is soon out of 
 the Slough of Despond on the side next to his own 
 house and on his way back to the City of Destruc- 
 tion. See a picture of the stony-ground hearer. 
 “ The same is he that heareth the word and anon 
 with joy receiveth it, yet hath he not root in himself 
 but dureth for awhile : for when tribulation or 
 persecution ariseth because of the word, by and by 
 he is offended.” — Matt. xiii. 20, 21. 
 
 Who has not known many such ? They begin, 
 
Testing Times. 
 
 55 
 
 so to speak, too well. They leap at once into 
 assurance. No doubts assail them — no fears disturb 
 them. They become communicants, they join the 
 Sunday School, they visit the poor, they lead off in 
 prayer. But difficulties, of which they never dreamt 
 arise; opposition, the more trying because from the 
 dearest friends, confronts them ; they are called 
 upon to make sacrifices which are not only painful 
 but inconvenient, and what follows ? Their scruples 
 are soon gone, they break away from all their new 
 friendships, and go back to that world which in 
 heart they had never left. The Slough of Despond 
 had been too much for them. We say with the 
 Dreamer, “ Thus much concerning Pliable.” 
 
 With Christian it was very different. He was 
 not altogether ignorant of the character of the way, 
 he was simply neglectful of it. He did not study his 
 book sufficiently. He ought to have kept clear of 
 the Slough of Despond, the season of darkness, 
 distress, and doubt, and been on the look out 
 for “the steps” of promise. “When thou passeth 
 through the waters I will be with thee ; and through 
 the rivers they shall not overflow thee ; when thou 
 walkest through the fire thou shalt not be burned ; 
 neither shall the flame kindle upon thee.” — Isaiah 
 xliii. 2. “I will not leave you comfortless : I will 
 come to you.” — John xiv. 18. “ Because thou 
 
 hast kept the word of my patience I also will keep 
 thee from the hour of temptation which shall come 
 upon all the world to try them that dwell upon the 
 earth.” — Bev. iii. 10. 
 
 These are some of “ the steps” of promise for 
 
56 Half-liours toith Pilgrim's Progress. 
 
 which Christian should have been looking. But the 
 fact was, in his pleasant conversation, he every now 
 and then almost forgot the burden on his back and 
 scarcely felt it until he found it sinking him in the 
 Slough of Despond. But, unlike Pliable, whose 
 effort was to get out on that side which was nearest 
 to his house, he struggled with all his might in the 
 direction of the wicket-gate. In vain he put forth 
 all his strength ; the burden on his back was too 
 much for him, and we have heard how the hand of 
 Help plucked him out and put him upon firm 
 ground. “By grace are ye saved, through faith, 
 and that not of yourselves, it is the gift of God/* — 
 Ephes. ii. 8. 
 
 Let us see in Christian still the awakened 
 sinner. He had made too much of his feelings, 
 and for a time, perhaps too little of his burden. 
 The Slough of Despond was his testing time, and 
 he stood it. In spite of it he struggled hard 
 for the wicket-gate. It is ever so with one awak- 
 ened to a true sense of sin. Doubt and darkness 
 may come upon him, he may dwell far more on 
 God’s threatenings than on His promises, the 
 working of unbelief may rob him of comfort and 
 consolation, but every effort will be Christward ; 
 and do you think such an one will be left to sink ? 
 Never. “ God is a very present Help in trouble/’ 
 — Psalm xlvi. 1. The God-man Saviour will not 
 see him perish. “ And immediately Jesus stretched 
 forth His hand, and caught him, and said unto him, 
 0 thou of little faith, wherefore didst thou doubt ? ” — 
 Matt. xiv. 31. 
 
Testing Times. 
 
 57 
 
 And, as a parting lesson from the experiences of 
 Christian, let us not, as young converts, indulge too 
 rapturously in bright visions of the future, but rather 
 guard against probable despondency of mind, and 
 seek to have abiding confidence in the promises of 
 God. Let us beware of falling into Peter’s folly, who 
 wanted to build tabernacles on the Mount of Glory. 
 Christ had a little before predicted His sufferings 
 and the sufferings of those who would dare to follow 
 Him. But the ardent apostle would have the 
 victory without fighting for it — the prize without 
 running for it — the crown without the cross. We 
 are all prone to act like him. We shall assuredly 
 get into disapointment and distress if we look for 
 heaven upon earth. Let advanced Christians learn 
 this lesson, but especially let truly awakened sinners 
 look out for “ the steps ” of promise, and, finding 
 them, take care they make use of them, daily 
 praying as they make their way to Christ — the 
 wicket-gate — “ Hold up my goings in thy paths that 
 my footsteps slip not.” — Psalm xvii. 5. 
 
 But another temptation was in store for Chris- 
 tian. It w 2 * * * * 7 as testing times with him. Sorely was 
 he tried. 
 
 2. Worldly Wisdom. Scarcely had Christian 
 
 got clear of the Slough of Despond than he saw one 
 
 crossing the field and coming towards him. They 
 could not help meeting, for they crossed each other’s 
 
 path. This gentleman’s name was Mr. Worldly- 
 
 Wiseman , and he came from the town of Carnal- 
 Policy , hard by the City of Destruction. 
 
 They were not strangers to each other, and, in 
 
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 addition to living in adjacent towns, Christian’s 
 departure from his home had been greatly noised 
 abroad, and become the town talk. Worldly- 
 Wiseman inquired of Christian : “ How now, good 
 fellow, whither away after this burdened manner?” 
 
 Christian tells him he is on his way to the 
 wicket-gate, where, he has been informed, he shall get 
 rid of his burden. Mr. Worldly-Wiseman is a very 
 shrewd man, according to his own way of thinking 
 and, after a fashion, thoroughly religious. His desire 
 is that Christian should enjoy the blessings of God, 
 and he bids him get rid of his burden. Christian 
 tells him how Evangelist had directed him, and 
 Worldly-Wiseman, repudiating the counsel, bids him 
 to be ruled by him and not give heed to a stranger. 
 Poor Christian is all anxiety and attention. Worldly- 
 Wiseman assures him of a plan of getting rid of his 
 burden without any of the dangers of the way into 
 wdiich Evangelist had directed him — no need of the 
 book in his hand — a remedy close by — and perfect 
 certainty of “ Safety , friendship , and content .” 
 
 “Pray, Sir,” says Christian, “open this secret 
 to me.” 
 
 Here we must leave them. Time and space 
 forbid us to go further. Let us however notice, we 
 have each our Testing Times . God would prove 
 us. Christian had to learn his lesson, we must learn 
 ours. Are we burdened with the sense of sin? 
 Our way is direct to Christ. Let us take care no 
 Pliable seduces us into forgetfulness of our load, and 
 no Y/orldly-Wiseman betrays us into a wrong path. 
 Let us be faithful to Evangelist and true to the book 
 
Testing Times . 
 
 59 
 
 in our hand. Above all let us humble ourselves 
 before God, conscious of weakness and infirmity. 
 Testing times are times of special mercy. Let us 
 learn to say : 
 
 “I did Thee wrong, my God, 
 
 I wronged Thy truth and love, 
 
 I fretted at the rod, 
 
 Against Thy power I strove. 
 
 I said, My God, at length, 
 
 This stony heart remove, 
 
 Deny all other strength, 
 
 But give me strength to love. 
 
 Come nearer, nearer still, 
 
 Let not thy light depart ; 
 
 Break, break this stubborn will, 
 
 Dissolve this iron heart. 
 
 Less wayward let me be, 
 
 More pliable and mild ; 
 
 In glad simplicity 
 
 More like a trustful child. 
 
 Less of the flesh each day, 
 
 Less of the world and sin ; 
 
 More of Thy Son, I pray, 
 
 More of Thyself within. 
 
 Leave nought that is unmeet, 
 
 Of all that is Thine own ; 
 
 Strip me ; and so complete 
 My training for the throne.” 
 
FIFTH HAY. 
 
 THE WRONG ROAD . 
 
 Wliat doest thou here , Elijah ? ” — 1 Kings xix 9. 
 
 /^>HE incident with which these words stand 
 j connected happened in the days of Ahab, the 
 wicked and idolatrous King of Israel. You 
 will remember that grand occasion when Elijah 
 gathered all Israel unto Mount Carmel and vindicated 
 the honour of Jehovah to the discomfiture of the four 
 hundred and fifty priests of Baal. You will recall 
 the triumphant defeat of the idolatrous leaders of 
 the blinded nation, and how Elijah slew them, as 
 the Magistrate of God, by the brook Kidron. But 
 how soon can the fine gold become dim. He who 
 had been so valiant for the truth under circumstances 
 of imminent peril — he who had dared to stand alone 
 and administer a stern rebuke to a powerful king and 
 an excited people — in a moment of temptation flies 
 from the rage of Jezebel, Ahab’s queen, and conceals 
 himself for six weeks in a cave in Mount Horeb. 
 
 Elijah had been overcome by his fears. Instead 
 of trusting in the counsel and strength of God, and 
 leaving all the consequences of decided action to 
 Him, he had let the golden opportunity pass by 
 him, fled from his work, and in cowardly weakness,. 
 
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 moaned out under a juniper tree in the wilderness, 
 ^ It is enough ; now, O Lord, take away my life ; for 
 I am not better than my fathers/’ 
 
 In the cave of Mount Horeb the word of the 
 Lord came unto him — “ What doest thou here , 
 Elijah ? ” 
 
 The good man was out of the path of duty. He 
 was on the wrong road. The question was a rebuke, 
 but the voice was one entirely of love. God was still 
 with his weak, but, withal, faithful servant. He was 
 as much with him in Mount Horeb as on Mount 
 Carmel. “ Persecuted, but not forsaken ; cast down, 
 but not destroyed.” 
 
 And it is necessary, in connection with what I 
 have now to say, to remind you, my reader, that 
 Horeb, the place to which Elijah fled, is so near 
 Sinai, from which the Law was proclaimed, that it 
 appears as an eminence of the same mountain. Sinai 
 is on the east and Horeb on the west, and when the 
 sun rises the latter is covered with the shadow of 
 Sinai. It is frequently said that God gave the Law 
 at Horeb, while in other places Sinai is named. 
 Horeb and Sinai, therefore, may be regarded as parts 
 of the same mountain. 
 
 Here, then, the prophet took refuge from the 
 rage of Jezebel, and the word of the Lord came unto 
 him, “ What doest thou here , Elijah f ” This brings 
 us once more to Christian, w T ho we left listening to 
 the very plausible counsel of Mr. Worldly- Wiseman. 
 The promise held out to him was a speedy and easy 
 release from his burden. There was to be no need of 
 the Book in his hand — none of the dangers of the 
 
The Wrong Road. 
 
 63 
 
 course he was then pursuing ; the remedy was close 
 by, and to be had without any difficulty ; and the 
 certain issue was to be “ safety, friendship, and 
 content.” 
 
 We parted with Christian saying to his crafty 
 adviser, “Pray sir, open this secret to me?” Here is 
 what follows : “ Why, in yonder village (the village 
 is named Morality) there dwells a gentleman wffiose 
 name is Legality, a very judicious man, and a man of 
 very good name, that has skill to help men off with 
 such burdens as thine from their shoulders; yea 
 to my knowledge, he has done a great deal of good 
 this way : aye, and besides, he hath skill to cure 
 those that are somewhat crazed in their wits with 
 their burden. To him, as I said, thou mayst go and 
 be helped presently. His house is not quite a mile 
 from this place ; and if he should not be at home 
 himself, he hath a pretty young man to his son, 
 whose name is Civility, that can do it (to speak on) 
 as well as the old gentleman himself. There, I say, 
 thou mayst be eased of thy burden ; and if thou art 
 not minded to go back to thy former hesitation, as 
 indeed I w r ould not wish thee, thou mayst send for 
 thy wife and children to thee to his village, where 
 there are houses now standing empty, one of which 
 thou mayst have at a reasonable rate. Provision is 
 there also cheap and good : and that which will make 
 thy life more happy is, to be sure that thou shalt live 
 by honest neighbours, in credit and good fashion.” 
 
 Christian was brought to a stand by all this. 
 At last he came to this conclusion, “ If this be true 
 which this gentleman hath said, my wisest course is 
 
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 to take his advice.” He therefore asked, “ Sir, which 
 is the way to this honest man’s house ? ” Worldly- 
 Wiseman answered : “ do you see yonder high hill ?” 
 Christian said “ Yes, very well.” “By that hill,” 
 replied the other, “ you must go, and the first house 
 you come to is his.” 
 
 “ So,” writes the Dreamer, “ Christian turned 
 out of his way to go to Mr. Legality’s house for help.” 
 
 As Christian approached the hill he observed it 
 was so high, and hung so much over the wayside, 
 that he was afraid to pass it. He stood still, and in 
 his terror knew not what to do. At the same time 
 his burden became heavier, and flashes of fire burst 
 from the hill. He trembled for fear. Now he began 
 to regret that he had taken Worldly-Wiseman’s 
 advice, and, in his perplexity, he saw Evangelist 
 coming to meet him. Christian began to blush for 
 shame as his old friend and faithful guide “ drew 
 nearer and. nearer.” 
 
 Evangelist looked upon him with a severe and 
 dreadful countenance, and put to him the question 
 which the Lord put to Elijah when he had run from 
 the post of duty to the cave of Horeb or Sinai, 
 “ What doest thou here , Christian ? ” Then follows 
 the interesting conversation which we shall notice 
 presently, which issues in Christian regaining the 
 right path and resuming his journey to the wicket-gate. 
 What remarks I have to make upon all this may 
 profitably be arranged under these three heads : — 
 
 1. Bad Advice. 
 
 2. Sinful Compliance. 
 
 3. Seasonable Help. 
 
The Wrong Road. 
 
 65 
 
 1. Bad Advice. — Evangelist had said to Chris- 
 tian, “ Keep that light in your eye, and go up directly 
 thereto ; so shalt thou see the gate, at which, when 
 thou knockest, it shall be told thee what thou shalt 
 do.” He was to stay for nothing, but, burdened as 
 he was, make his way to the wicket-gate. This was 
 Evangelist’s advice. The advice of Worldly-Wise- 
 man was exactly the reverse. He directed him to the 
 village of Morality, to the house of Legality, and his 
 son Civility. He had spoken contemptuously of the 
 Book in his hand and ridiculed the burden on his 
 back. He had, morever, advised him to settle in the 
 town of Morality, and encouraged him to do so with 
 the assurance of cheap and good provisions, reason- 
 able rent, and the company of honest neighbours, in 
 credit and good fashion. Mr. Worldly- Wiseman’s 
 was bad advice. Well might Christian be at a stand. 
 He could not shake off the counsel of Evangelist, but 
 the cheap and easy way of getting rid of his burden 
 was a temptation stronger than he could withstand. 
 
 How often have the so-called wise of this world 
 tempted the awakened sinner from the path which 
 God’s Word has sanctioned and God’s minister 
 pointed out ! Many a time has such been seduced by 
 subtle and crafty worldlings to turn off from the 
 strait and narrow way, and he has found his burden 
 of sin not lighter but a thousand times heavier, and, 
 terrified by the lightnings of Sinai — “the curse of 
 the law” — he has cried out, “Woe is me, for I am 
 undone.” 
 
 Worldly- Wiseman’s advice amounted to this — 
 Salvation made easy ; or every Man his own Saviour. 
 
 E 
 
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 Half-hours with Pilgrim's Progress . 
 
 Awakened sinner, be on your guard against such 
 counsel. There is no ease for you in the town of 
 Morality . Legality and Civility , with all their 
 pretended skill, have no power to rid you of your 
 burden of sin. All advice is bad that is in opposition 
 to the Book in your hand — all advisers are “ aliens 
 and cheats,” who contradict the faithful minister who 
 abides by “ the law and the testimony.” Best 
 assured, God’s way is always the safest — God’s 
 remedy always the best. The world is full of man- 
 made Gospels, but no awakened sinner ever lost his 
 burden by embracing one of them. Be suspicious of 
 any advice that makes light of sin, that leads you to 
 think less of the supreme authority of God’s Word, 
 that tempts you to regard good works as meritorious 
 in the smallest degree, and that disposes you to 
 choose for your friends those with whom morality is 
 sufficient and who fall in with the fashion of the world 
 which passeth away. All such advice is from the 
 father of lies. The Book in your hand declares, 
 “ Enter ye in at the strait gate, for wide is the gate 
 and broad is the way that leadeth to destruction, and 
 many there be that go in thereat,” and the Christian 
 poet, versifying the same great truth, sweetly writes — 
 
 “ Broad is the road that leads to death, 
 
 And thousands walk together there ; 
 
 But wisdom shows a narrower path, 
 
 With here and there a traveller. ” 
 
 In Christian’s fall we see secondly — 
 
 2. — Sinful Compliance. — Christian “ turned 
 out of his way to go to Mr. Legality’s house,” and, 
 as he approached the over-hanging hill, which looked 
 
67 
 
 The Wrong Road. 
 
 as if it would fall upon bis head, his burden seemed 
 heavier, and as the flashes of fire came out of the hill, 
 he quaked for fear. Thus by sinful compliance with 
 a direction which, plausible as it was, had falsehood 
 written upon it, Christian got upon the wrong road. 
 He was on the way no longer to the wicket-gate, but 
 to the village of Morality and the house of Legality. 
 
 Thus has it been with many an awakened sinner. 
 He has felt his burden, but he has tried to get rid of 
 it by outward reformation — by morality of life. He 
 has hoped to be saved by his own doings, and has 
 gone about to establish a righteousness of his own. 
 He has lived in the village of Morality, he has made 
 a friend of Mr. Legality, but the burden has become 
 heavier, and beneath the brow ot Sinai he has sunk 
 under his load with the cry, “ Woe is me, for I am 
 undone. ” 
 
 My dear reader, the world’s great effort is to 
 tempt awakened sinners to take up their abode in 
 the village of Morality. Outward correctness of life 
 is sufficient. Pay your way — deal fairly with your 
 neighbours — subscribe freely in the cause of charity — 
 be kind, generous, and just — no more is required. 
 The burden of sin is a phantom of the imagination — 
 the need of spirituality of mind and holiness of life is 
 the dream of enthusiasm. Do justly, love mercy, 
 act fairly, give generously, and there need be no fear 
 of death and no doubt of heaven. This is to live in 
 the village of Morality, and make Mr. Legality your 
 spiritual adviser. The inhabitants of this village, the 
 Pharisees, have no difficulty in getting on. Houses 
 are low-rented, and provisions are cheap. No 
 
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 Half-hours with Pilgrim's Progress. 
 
 burdens distress them ; multitudes of “ honest neigh- 
 bours, in credit and good fashion ” — the elite of 
 society — surround them, and are proud of their 
 acquaintance. 
 
 And many an awakened sinner — like Christian — 
 has wandered into this village. But has he there 
 parted with his burden? No ! Has he relied upon 
 his fancied obedience to the requirements of God’s 
 law ? Has he striven to establish his own right- 
 eousness ? Alas, how miserably he has failed ! His 
 burden has become heavier. “By the law is the 
 knowledge of sin.” “ Sin by the commandment is 
 shown to be exceeding sinful.” The further he has 
 gone the deeper has his misery become, until, 
 renouncing all idea of salvation by works, he has 
 seen his complete justification in Christ, and has 
 learned the meaning of the apostle’s words, “ Christ is 
 the end of the law for righteousness to every one that 
 believeth.” It was so with Luther, who did his best 
 to buy a place in heaven. “ If ever monk,” said he, 
 “ could obtain heaven by his monkish works, I should 
 certainly have been entitled to it.” It was so with 
 Bunyan, who for no little time rested in outward 
 reformation, contentedly ignorant of all spiritual 
 Christianity. It was so with Whitfield, who was the 
 poor slave of superstition long before he became the 
 heroic soldier of the Cross. It was so with Fletcher 
 of Madeley, who was brought by divine grace to the 
 confession, “ I have wandered from God instead of 
 going straight to Christ ; I have wasted my time in 
 fighting against sin by the dim light of my reason 
 and the mere use of means of grace, as if the means- 
 
69 
 
 The Wrong Road. 
 
 would do me good without the blessing and power of 
 God.” It was so with John Newton, who for a 
 length of time tried to stand in his own strength, and 
 saw nothing of the fulness of Christ’s atonement 
 until he thoroughly felt his own helplessness and want. 
 
 It has been so with thousands. They have been 
 awakened to a sense of sin, but for years they have 
 wandered with their burden on the wrong road. 
 Instead of going direct to Christ, they have turned 
 from Him, only to feel their burden heavier and their 
 misery deeper than ever. The lightnings have 
 flashed from the hill. The thunders of the Law 
 have hurled forth nothing but threatening and 
 condemnation. There has been no refuge — no safety 
 — no peace ; and there could not be, until they have 
 learned to say, “ Christ has redeemed us from the 
 curse of the law, being made a curse for us,” and, 
 regaining the only right and true road, they have 
 sung — 
 
 “Just as I am, without one plea, 
 
 But that Thy blood was shed for me, 
 
 And that Thou bid’st me come to Thee, 
 
 O, Lamb of God, I come.” 
 
 And, lastly, in connexion with Christian’s fall, we 
 see — 
 
 3. Seasonable help. — Just at the moment of 
 his terror, as the flashes of fire came out of the hill, 
 and he was afraid he should be burned, Evangelist 
 drew near to him with the stern and searching 
 question, “What doest thou here , Christian /” 
 Christian was speechless. He was filled with shame. 
 Evangelist proceeded, “Art not thou the man I 
 
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 found crying without the walls of the City of 
 Destruction ? ” Christian could only stammer out, 
 “Yes, dear sir, I am the man. ” The conversation 
 is too long to transcribe and quote, but I beg you 
 will read it at your leisure. Christian tells Evan- 
 gelist all about his conversation with Mr. Worldly- 
 Wiseman — how that crafty counsellor had seduced 
 him from the right road — and of the consequent 
 miseries which had come upon him. The wound 
 must be opened afresh before it can be healed. 
 Evangelist rebukes trembling Christian with the 
 words of that Book he had neglected, “ See that ye 
 refuse not him that speaketh. Eor if they escaped 
 not who refused him that spake on earth, much 
 more shall not we escape if we turn away from him 
 that speaketh from heaven.” — Heb. xii. 25. “ Now, 
 
 the just shall live by faith ; but if any man draw 
 back my soul shall have no pleasure in him,” — 
 Heb. x. 38. 
 
 Christian fell down as dead, crying “Woe is me, 
 for I am undone.” Then Evangelist caught him by 
 the right hand, saying, “ All manner of sin and 
 blasphemies shall be forgiven unto men.” — Mat. 
 xii. 31. “Be not faithless, but believing,” — John 
 xx. 27. 
 
 “ The Faithful Guide ” then gave Christian 
 more precious counsel based upon his recent fall. 
 He showed him how his wicked seducer had nearly 
 accomplished his destruction, dwelling upon the 
 three things in the man’s counsel he must utterly 
 abhor. “ First, his turning thee out of the way ; 
 secondly, his labouring to render the Cross odious to 
 
The Wrong Roach 
 
 71 
 
 thee ; thirdly, his setting thy feet in that way that 
 leadeth unto the administration of death.” 
 
 He showed him how impossible it was for him 
 to have been made free or get ease by Legality . 
 “ the son of the bondwoman which now is, and is in 
 bondage with her children.” — Gal. iv. 21-27. He 
 assured him that no man was ever rid of his burden 
 by him, and that Mr. Worldly-Wiseman was an 
 alien, Mr. Legality a cheat, and Civility, with all his 
 simpering looks, a hypocrite. Words and fire out of 
 the mountain confirmed all this, and poor Christian, 
 looking for nothing but death, cried in bitter 
 anguish — 
 
 “ Sir, what think you? Is there hope? May 
 I now go back and go up to the wicket-gate ? Shall 
 I not be abandoned for this, and sent back from 
 thence ashamed ? 1 am sorry I have hearkened to 
 
 this man’s counsel. But may my sin be forgiven ? ” 
 
 Evangelist assured him great as his sin had 
 been the man at the gate would receive him, “ for he 
 has goodwill for men,” adding, “ take heed that thou 
 turn not aside again, ‘ lest thou perish from the way, 
 when his wrath is kindled but a little.’ ” — Ps. ii. 12. 
 
 “ Then,” writes the Dreamer, “ did Christian 
 address himself to go back ; and Evangelist, after he 
 had kissed him, gave him one smile, and bid him 
 God-speed.” 
 
 A word about this seasonable help. “ Man’s 
 extremity is God’s opportunity.” Just when Chris- 
 tian was in despair, “ the Faithful Guide ” appeared. 
 And nothing can surpass the fidelity, wisdom, and 
 gentleness of Evangelist in his admonitions. He 
 
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 was stern, but he was kind. He laid open the wound, 
 but it was that he might heal it. He unfolded the law, 
 but it was that he might proclaim it a school- 
 master to bring men to Christ and display the Gospel. 
 
 Evangelist was the type of a true minister. 
 Sometimes he must rebuke, but, if he must do so, it 
 is only that he may lead the penitent to his Saviour 
 He deals with the law, but only that he may point to 
 the Redeemer, who has, on behalf of his people 
 obeyed it. He is a true Son of Consolation. His 
 frowns soon melt away into smiles, and, with accents 
 of encouragement, he bids the weakest of pilgrims 
 take heart again, and, rising from the dust, go forth, 
 fearing no repulse, to the wicket-gate — the warm 
 embrace of a loving and expectant Saviour. 
 
 And, awakened sinner, do not suffer yourself to 
 be tempted away from the only road that leads to 
 peace, and joy, and heaven. Go to Christ with your 
 burden. Learn that you can be saved by nothing 
 you can do, but entirely by what Christ has done for 
 you. Avoid the path that leads to Mount Sinai — 
 keep on the road that will bring you to Calvary. 
 
 And fear not. If Satan does get the advantage 
 of you, never shall you be forsaken. Remember, 
 when Christian’s fear was at its height, Evangelist 
 was at his side. “ Being confident of this very thing 
 that he which hath begun a good work in you will 
 perform it until the day of Jesus Christ.” — Phil. i. 6. 
 
 “Not the labour of my hands, 
 
 Can fulfil the Law’s demands ; 
 
 Could my zeal no respite know, 
 
 Could my tears for ever flow, 
 
 All for sin could not atone, 
 
 Thou must save, and Thou alone. 
 
The Wrong Road. 
 
 73 
 
 Nothing in my hand I bring, 
 
 Simply to Thy Cross I cling ; 
 
 Naked, come to Thee for dress, 
 Helpless, look to Thee for grace ; 
 Foul, I to the fountain fly ; 
 
 Wash me, Saviour, or I die. 
 
 While I draw this fleeting breath, 
 When my eyelids close in death, 
 When I soar to worlds unknown, 
 
 See Thee on Thy judgment throne — 
 Rock of Ages ! cleft for me, 
 
 Let me hide myself in Thee. 
 
SIXTH DAY. 
 
 THE W1CKE T-GA TE. 
 
 “ Knock , awd! it shall he opened unto you.” 
 Matt. vii. 7. 
 
 4 W E have now to see the sinner, sought out and 
 sustained by divine grace, reaching the 
 feet of the Saviour. In the hero of 
 Bunyan’s immortal allegory we have seen the 
 awakening of a soul to a sense of guilt, the 
 temptations which arise from the surrounding world, 
 the lessons which have to be learned in the schools 
 of despondency and doubt, the impossibility of the 
 Law yielding either refuge, peace, or safety, and the 
 loving-kindness of God in His dealings with His weak 
 
 and erring people. All this appears in the story of 
 Christian setting out from the City of Destruction — 
 the account of Obstinate, Pliable, and Worldly- 
 Wiseman — the Slough of Despond — Mount Sinai — 
 and the timely help of Evangelist. We left Christian 
 addressing himself to return to the road which, 
 through the subtlety of Worldly-Wiseman, he had 
 forsaken. Once more he must get on to the path 
 which leads to the wicket-gate. 
 
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 Let us see in this picture the awakened sinner 
 on his way to Christ. Burdened with a sense of 
 guilt — borne down with his load of sin — he is 
 determined to reach the only place where he can 
 find peace of conscience, pardon of transgression, 
 acceptance with God, and eternal rest. 
 
 Let us return to our story. The Dreamer 
 writes : “ So Christian went on with haste, neither 
 spake he to any man by the way ; “ nor if any man 
 asked him would he vouchsafe him an answer, He 
 went like one that was all the while treading on 
 forbidden ground, and could by no means think 
 himself safe till again he was got into the way which 
 he left to follow Mr. Worldly-Wiseman’s counsel ; 
 so in process of time Christian got up to the gate. 
 Now over the gate there was written, “ Knock, and 
 it shall be opened unto you.’ , He knocked, there- 
 fore, more than once or twice, saying, 
 
 “ May I now enter here ? will he within 
 Open to sorry me, though I have been 
 An undeserving rebel 1 then shall I 
 Not fail to sing his lasting praise on high.” 
 
 In this most simple and suggestive narrative we 
 see Christian’s anxiety to regain the forsaken path. 
 Earnestness gave speed to his movements — he “went 
 on with haste.” 
 
 So intent was he on his work that he had not 
 time to speak to any one he met — to salute any by 
 the way. 
 
 He felt himself on forbidden ground, and that 
 no safety could be found on it. He dared not stay 
 a moment, and rested not until he stood before the 
 
The Wicket-gate. 
 
 77 
 
 gate and read with joy its inscription : “ Knock , and 
 it shall be opened unto you.” He knocked — and 
 many times — “more than once or twice.” He 
 knocked with the earnestness of a man who must 
 and would gain entrance. His hand trembled with 
 fear, but it could not relax its hold. Like Peter at 
 the house of Mary, he “ continued knocking ” with 
 the vigour of one conscious of his danger and 
 intensely anxious to be saved. 
 
 “I can but perish if I go, 
 
 But I’m resolved to try, 
 
 For if I stay away, I know 
 I must for ever die.” 
 
 ' “ At last there came a grave person to the gate, 
 named Goodwill, who asked who was there ? and 
 whence he came ? and what he would have? ” 
 
 To these questions Christian answered, “Here 
 is a poor burdened sinner ; I come from the City of 
 Destruction, but I am going to Mount Zion that I 
 may be delivered from the wrath to come. I would, 
 therefore, Sir, since I am informed that by this gate 
 is the way thither, know if you are willing to let 
 me in.” 
 
 Goodwill replied, “ I am willing, with all my 
 heart ; and with that he opened the gate.” 
 
 There are points in this conversation which 
 must be carefully noticed. We must observe the 
 character in which Christian stood before the gate — 
 a poor burdened sinner. He was a contrast to proud 
 N a am an, who “ came with his horses and with his 
 chariot, and stood at the door of the house of 
 Elisha.” He was more like that miserable leper who 
 
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 met Jesus as he came down from the mountain, and 
 raised the piteous cry, “ Lord, if thou wilt thou 
 canst make me clean ; ” or like the disciples on the 
 tempest-tossed lake, who awoke the sleeping Saviour 
 with the prayer, “ Lord save us, we perish.” We 
 must observe, too, the position of this pilgrim at the 
 gate. He had his back to the world and his face 
 heavenward. “I come from the City of Destruction, 
 but I am going to Mount Zion." And, finally, his 
 purpose teas clear and his resolution fixed. What he 
 wanted was deliverance from the wrath to come, 
 and, with an importunity which no delay could 
 exhaust, he knocked again and again at the wicket- 
 gate. 
 
 One more interesting feature may be noticed. 
 
 There was not a moment’s hesitation in the 
 reply — not another question followed. The character, 
 position, and appeal were sufficient. “ I am willing, 
 with all my heart,” said Goodwill, “ and with that 
 he opened the door.” 
 
 The picture presented to us here is the awakened 
 sinner at the feet of his Saviour. With the licence 
 which must always be acceded to parables Goodwill 
 and the loicket-gate both represent the Lord Jesus, 
 he who has “ Goodwill” for the vilest and worst, 
 and is the one “ way ” to the rest and happiness of 
 heaven— He whose birthday song was “ Glory to God 
 in the highest, and on earth, peace, goodwill towards 
 men ; ” and who declared with His own loving lips 
 “I am the way, the truth, and the life; no man 
 cometh unto the Father but by Me.” 
 
 Let us read what follows in our story. 
 
The Wicket-gate 
 
 79 
 
 “ So when Christian was stepping in, the other 
 gave him a pull. Then said Christian, what means 
 that ? The other told him, a little distance- from 
 this gate there is erected a strong castle, of which 
 Beelzebub is the captain ; from thence both he and 
 they that are with him shoot across at them that 
 come up to this gate, if haply they may die before 
 they enter in. Then, said Christian, I rejoice and 
 tremble. ” 
 
 In this we have a lively representation of that 
 great enemy of souls, who “ like a roaring lion goeth 
 about seeking whom he may devour. ” The great 
 purpose of Satan is to prevent sinners going to 
 Christ. Many an arrow he lets fly at the poor 
 pilgrims hurrying to the wicket-gate — the arrow of 
 terrifying thoughts, or temptations to sin, or the 
 attractiveness of the world, or doubt of God’s 
 willingness to pardon, or the impossibility of being 
 saved. Thousands have been well nigh diverted by 
 these assaults, sadly wounded, but a pull from the 
 unseen hand has snatched them from their peril, and 
 they have lived to sing — 
 
 “ There is a safe and secret place , 
 
 Beneath the wings divine, 
 
 Reserved for all the heirs of grace — 
 
 That refuge now is mine. 
 
 The least and feeblest here may hide 
 Uninjured and unawed ; 
 
 While thousands fall on every side, 
 
 I rest secure in God.” 
 
 Let us, then, in this picture see two things for 
 our instruction : — 
 
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 1. The Sinner’s Need of Determination 
 and Faith. 
 
 2. The Saviour’s sure Protection and 
 Welcome. 
 
 1. The Sinner’s Need of Determination 
 and Faith. 
 
 Burdened with a sense of sin we must go direct 
 to Christ. The only path to heaven is the path of 
 holiness through a crucified Redeemer ; and in this 
 work we must allow nothing to delay us. We must 
 speak to no man by the way. We must remember 
 the case of the Scribe who offered to follow our 
 Lord, and was directed to count the cost of Christian 
 discipleship. We must think of that other follower 
 who asked for permission first to bury his father, and 
 received the solemn answer, “ Follow Me, and let 
 the dead bury their dead.” There are times when a 
 Christian has to give up the nearest and dearest ties, 
 and, leaving duties which are purely worldly to 
 others, preach Christ’s Gospel and do Christ’s work 
 at the sacrifice of ease and at the risk of life itself. 
 And not only must the burdened sinner suffer 
 nothing to delay him making his way to Christ, but 
 he must regard every path but that of holiness as 
 “ forbidden ground .” There must be a holy deter- 
 mination to reach Christ, and a solemn conviction 
 that in Him and Him alone is the place of safety. 
 Convinced of sin, assured of the perils of the 
 unconverted state, the awakened sinner must seek 
 Christ, the wicket-gate, and rest not a moment until 
 his eyes can read the glorious inscription — “ Knock, 
 and it shall be opened unto you." 
 
The Wicket-gate . 
 
 81 
 
 Awakened sinner, aroused to a sense of guilt but 
 not yet free from the burden it lays upon you, 
 are you, like Christian, hurrying to Christ ? Let me 
 warn you to guard against all temptations, either to 
 turn back or to draw aside. Listen to no Worldly- 
 Wiseman on the road. Ask no question ; return no 
 answer. Press on, regardless of the sneers of some 
 and the ridicule of others. Resolve, in the strength 
 of that Holy Spirit who first called you from the 
 world and set voul* face heavenward, to enter in at 
 the strait gate at any sacrifice, to join the little flock 
 of Christ whatever it may cost you, and gain the feet 
 of that Saviour where alone can be found free pardon 
 of sin, the peace which passeth all understanding, 
 and the fulness of forgiving love. 
 
 But Christian knocked at the gate, and he 
 continued knocking until it was opened. He read 
 the inscription, and believed it. And his knocking 
 was accompanied with a confession of guilt and 
 prayer for entrance. 
 
 Thus must it be with every burdened sinner. 
 Christ said, “I am the door,” and “ Knock, and it 
 shall be opened unto you.” We must resolve, in 
 dependence upon God, to go to the Saviour, and we 
 must exercise the faith of a child in Him — casting 
 ourselves on Him just as we are — be willing to 
 knock and knock again, waiting for an answer, and 
 expecting all we ask, in the spirit of holy Jacob, 
 who said to the angel, “ I will not let thee go, except 
 thou bless me.” — Gen. xxxii. 26. 
 
 May we all have this determination and this faith. 
 What we want is the deep conviction that we are 
 
 F 
 
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 burdened sinners — the earnest desire to flee from the 
 wrath to come — a true anxiety to share that mercy 
 which is alone to be found in Christ — and a firm 
 resolve, by God’s help, to tread that narrow way and 
 enter that strait gate which shall conduct us to the 
 bliss of heaven. 
 
 And in the picture submitted to us by Bunyan 
 for our instruction we have — 
 
 2. The Saviour’s sure Protection and 
 Welcome. 
 
 How sweet was the answer which Goodwill 
 returned to the “ burdened sinner ” at the gate. “ I 
 am willing , with all my heart .” What a cordial 
 welcome was this for the weary pilgrim. How such 
 words would fill him with confidence and make him 
 forget the past. My reader, see in this Christ’s 
 willingness to receive the burdened sinner. “ Come 
 unto me all ye that labour and are heavy laden, and 
 I will give you rest.” — Matt. xi. 28. “ Him that 
 
 cometh unto Me I will in no wise cast out.” — John 
 vi. 37. Not one word of inquiry which would have 
 recalled the past to memory fell from the lips of 
 Goodwill. The burdened sinner from the City of 
 Destruction asks admisssion at the gate and it was 
 enough. “ I am willing , with all my heart ” was the 
 welcome he received. 
 
 The willingness of Christ to take the burdened 
 sinner to His sympathy and love can admit of no 
 dispute. Millions have gone to Him and not one 
 has ever been repulsed. The vilest and the worst 
 have in His blood been washed whiter than the 
 
83 
 
 The Wicket-gate. 
 
 driven snow. Oh, Jesus is willing — infinitely 
 willing — and, but for the hardened and unbelieving 
 heart which refuses to listen to the invitation of 
 unequalled goodness, all the world might be saved. 
 Can you — can I — bear testimony to the infinite 
 willingness of Christ to bless and enrich the sinner? 
 
 “ I am coming to a King, 
 
 Large petitions I will bring ; 
 
 For His grace and power are such 
 None can ever ask too much. ,, 
 
 But the burdened sinner going to Christ requires not 
 only a welcome at the end, he needs protection by 
 the way. The castle of Satan and his infernal 
 archers are not far from the wicket-gate. But for 
 the constant protection — the sustaining grace of 
 Christ — the hand lohich pulls us in — we should 
 never reach the fulness of the blessings which are 
 secured to us in His Gospel. 
 
 Satan, the great adversary, would be too much 
 for us, and wounded and stricken we should perish 
 on the road. And observe, these deadly arrows are 
 hurled at us at the very gate. Ah, how many of us 
 have had reason to know the truth of this picture. 
 The very moment of our casting ourselves on Christ 
 has been the moment of the fiercest attack on the 
 part of our great enemy. Thoughts have flashed 
 into our minds which have filled us with horror, and 
 we have come bewildered out of temptations with 
 the consciousness that a miracle has saved us. 
 
 These have been the arrows from the castle of 
 Beelzebub. “What, then, shall we say to these 
 things? If God be for us, who can be against us? ” 
 Sovereign grace can alone solve the mystery. 
 
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 “ IVlidst all our sin and care and woe, 
 
 His Spirit would not let us go.” 
 
 Yv r ell might Christian say when he had got through 
 the gate, conscious of the danger he had escaped , 
 and the merciful help he had received, “I rejoice 
 and tremble.” 
 
 Then follows the interesting conversation be- 
 tween Goodwill and Christian. The weary but 
 encouraged pilgrim rejoiced over the dangers he 
 had passed through on hearing the good news of 
 the open door before him which no man could shut. 
 Goodwill, true to his name, asked him, “ But how is 
 it you came alone?” Christian told him that none 
 of his neighbours saw their danger as he saw his. 
 How thorougly scriptural is this. The unconverted 
 state is a state of insensibility to danger. The 
 reason men do not fly to Christ is because they do 
 not feel that they are perishing, and because they 
 have no sense of needing Him. “ The natural man 
 receiveth not the things of the Spirit of God, for 
 they are foolishness unto him : neither can he know 
 them because they are spiritually discerned.” — 
 1 Cor. ii. 14. 
 
 Christian told Goodwill how his wife and 
 children called after him, and his neighbours stood 
 crying and begging him to return, and how he had 
 put his fingers into his ears and gone on his way. 
 
 He went over the several events of his journey 
 — the story of Obstinate and Pliable and the Slough 
 of Despond. On hearing of Pliable’s conduct, 
 Goodwill said, “ Alas, poor man! is the celestial 
 glory of so small esteem with him that he countetk 
 
The Wicket-gate . 
 
 85 
 
 it not worth running the hazard of a few difficulties 
 to obtain it ? ” 
 
 Then in Christian there is a sweet exhibition of 
 •humility. Lest Goodwill should suppose that he 
 deserved praise for having come forward to the gate 
 instead of going back to the city, he replied, “ Truly 
 I have said the truth of Pliable; and if I should also 
 say the truth of myself it will appear there is no 
 betterment betwixt him and myself. It is true he 
 went back to his house, but I also turned aside to go 
 in the way of death, being persuaded thereto by 
 the carnal arguments of Mr. Worldly-Wiseman. ,, 
 Goodwill asks further about Legality and Worldly- 
 Wiseman, and congratulated Christian on his escape 
 from the mountain. And sweetly did the rejoicing 
 Pilgrim confess his obligation to Evangelist, adding, 
 “ but it was God’s mercy that he came to me again, 
 for else I had never come hither. But now I am 
 come, such an one as I am, more fit for death by 
 that mountain, than thus to stand talking w T ith my 
 Lord. But, oh ! what a favour is this to me, that 
 yet I am admitted entrance here ! ” 
 
 To this Goodwill replied, “We make no objec- 
 tions against any, notwithstanding all they have 
 done before they come hither ‘ they in no wise are 
 cast out,’ and therefore, good Christian, come a little 
 way with me, and I will teach thee about the way 
 thou must go. Look before thee ; dost thou see 
 this narrow way? This is the way thou must go. 
 It was cast up by the patriarchs, prophets, Christ 
 and His apostles, and it is as straight as a rule can 
 make it. This is the way thou must go.” 
 
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 Half-hours with Pilgrim's Progress . 
 
 Christian asked if there were no turnings 
 or windings, and Goodwill told him there were, but 
 they were all crooked and wide — the right road was 
 straight and narrow. 
 
 Christian then begged to be released from his 
 burden, but Goodwill told him he must be willing to 
 bear it until he came to the place of deliverance, 
 adding, “ for there it will fall from thy back itself. 
 
 Then Christian prepared for his journey. Good- 
 will directed him to the House of the Interpreter, 
 and, taking leave of each other, they parted. 
 
 How exquisitely simple, natural, and scriptural 
 is all this. The narrow way is that which has been 
 made by Christ and trodden by patriarchs, prophets 
 apostles — the good and the great in all ages. We do 
 not always lose the burden of sin directly w T e go to 
 Christ. We part with our love of it — its dominion 
 over us is at an end — but we do not get rid of the 
 terrible consciousness of guilt until we get to the 
 place of deliverance. 
 
 For this we must wait — for this we must pray. 
 If we have found Christ this is not far off. 
 
 True conviction must lead to conversion, and 
 true conversion must issue in salvation. I doubt 
 not Bunyan trusted in Christ before that joyous hour 
 arrived, when “he longed to tell of God’s mercies, to 
 him, even to the very crows that sat upon the 
 ploughed lands.” 
 
 Thousands have found Christ, and yet had to 
 wait for the assurance of pardon and justifying 
 grace. 
 
 It was probably so with Bunyan — it was clearly 
 
The Wicket-gate . 
 
 87 
 
 so with Christian — and it may be so with some 
 among ourselves. Let us rejoice if no longer we 
 cherish the love of sin, “ Being confident of this 
 very thing, that He which hath begun a good work 
 in us will perform it until the day of Jesus Christ. ” 
 — Phil. i. 6. 
 
 Keep me, 0 keep me, Lord of all, 
 
 Preserve my footsteps ever ; 
 
 Mine to obey and Thine to call, 
 
 Oh ! leave me, leave me never. 
 
 Whate’er I want is all in Thee, 
 
 Whateer I ask in faith, shall be — 
 
 Thou Sovereign Gracious Giver. 
 
 The flowers that wear their heaven-wrought dress, 
 
 The sun above me shining, 
 
 Would fill my heart with cheerfulness, 
 
 Alas ! so oft repining. 
 
 And every leaf, and fruit, and tree, 
 
 Would tell of love that dwells with Thee, 
 
 In mercy all designing. 
 
 O’erlook my sins for Jesu’s sake, 
 
 And every fault and failing ; 
 
 0 Lord, the power of Satan break, 
 
 My poor weak heart assailing : 
 
 In sore temptation stand by me, 
 
 Tli at I may “ more than conqueror ” be, 
 
 And, through Thy grace, prevailing. 
 

SEVENTH DAY. 
 
 THE INTERPRETERS HOUSE. 
 
 “ He shall receive of mine and shall shew it unto 
 you .” — John xvi. 14. 
 
 4 N these words our Lord Jesus Christ unfolds to 
 us the office of the Holy Spirit. The relation- 
 ship existing between Himself and the Third 
 Person in the Trinity has heights and depths in it 
 the wisest among us cannot pretend to reach, but we 
 know thus much — the Holy Spirit receives His 
 instructions from Christ, is His ambassador to this 
 fallen world of ours, and has for His distinctive 
 purpose the doing of Christ’s will and the carrying 
 on of His redemptive work. “ He shall receive of 
 mine and shall shew it unto you .” 
 
 In Christian, through the wicket-gate, we saw 
 the sinner in the exercise of a true faith in the 
 Saviour. He has parted with his love of sin — has 
 ceased to be its votary and slave ; but he has not 
 lost his consciousness of guilt and the terrible sense 
 of divine displeasure. His burden is still upon his 
 back. In the direction of Goodwill — namely, the 
 house of the Interpreter , we see the next step in 
 the spiritual journey, the seeking of enlightenment, 
 
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 instruction, and blessing at the hands of the great 
 Revealer of God’s love and purpose — the Holy Spirit. 
 The sinner has found his way to Christ. Ruined 
 and undone he has cast himself upon the strong for 
 strength. But how much has he to learn in the 
 school of experience : what revelations of God — 
 His character, His will, His purpose, His love : 
 what revelations of Christ — His infinite tenderness, 
 compassion, and goodness : what revelations of 
 Divine Truth as contained in the Scriptures, and 
 unfolded only to those who seek for them as for 
 hidden treasure. Whose office is it thus to carry on 
 the great work of Christ in relation to the souls of 
 men ? It is the office of the Holy Spirit, the Third 
 Person in the ever blessed Trinity. He whose work 
 it is in the wonderful scheme of Redemption to 
 take of the things of Christ and show them unto us. 
 
 Let me say, in passing, that it is supremely 
 important we should hold clear views concerning the 
 work of the Holy Spirit. Multitudes of professing 
 Christians are sadly unmindful of the nature of His 
 work and the absolute necessity for His presence in 
 the Church. They feel something of the need of 
 Christ’s work for us, but know little of the need of 
 the Holy Spirit’s work in us. They understand, 
 somewhat how it is we acquire a title to heaven by 
 Christ’s blood, but have very imperfect views 
 respecting that fitness for heaven which we can 
 alone get through Christ’s Spirit. 
 
 Bunyan, taught by divine grace, like John the 
 Baptist, gave prominence* to the work of the Third 
 Person in the Trinity. Hence it is he sends 
 
The Interpreter' s House . 
 
 91 
 
 Christian from Goodwill and the wicket-gate at once 
 to the house of the Interpreter. In other words, the 
 sinner having found Christ submits to the teaching 
 of the Holy Spirit, He, of whom the Divine Saviour 
 said in our text, “ He shall receive of mine, and shall 
 show it unto you." 
 
 This brings us once more to our interesting 
 story. 
 
 “ Then he went on till he came to the house of 
 the Interpreter. 
 
 We shall look at what follows under three 
 heads : — 
 
 1. What Christian did. 
 
 2. What Christian said. 
 
 3. What Christian saw. 
 
 1.’ What Christian did. — The Dreamer tells 
 
 us he knocked over and over. In this we have a 
 beautiful picture of the spiritually anxious — one who is 
 really desirous of knowing and doing the Lord’s will. 
 We see earnestness, and more than earnestness — • 
 importunity; the spirit which asks, and asks again, 
 mindful of the loving assurance, “ If ye then, being 
 evil, know how to give good gifts unto your children ; 
 how much more shall your heavenly Father give the 
 Holy Spirit to them that ask Him.” — Luke xi. 13. 
 
 The lesson conveyed by this action of knocking 
 over and over is a very weighty and important one, 
 and the promise contained in the passage I have 
 quoted ought never to be forgotten. The Holy Spirit 
 is the gift of God, and, beyond all doubt, His greatest 
 gift, for by Him we have possession of our Father’s 
 
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 boundless love, our Divine Saviour’s atoning blood, 
 and all else necessary to secure for us present peace 
 and future glory. 
 
 But we have to ash , seek, knock . — In other 
 w r ords, we have to pray for the Spirit — to stand 
 knocking at the door of the Interpreter’s house. 
 My reader, it is not enough for us to say, “ I have 
 gone to Christ,.” Do we pray for the Spirit? Do 
 we continue praying for His Divine teaching until 
 we feel His light in our minds and His strength in 
 our souls ? Let us think of Christian knocking over 
 and over at the house of the Interpreter. As young 
 converts, do w T e feel our need of further instruction ? 
 Are we painfully conscious of our ignorance and 
 anxiously asking for wisdom ? Do we know our 
 weakness, and are we determined to give God no 
 rest until v 7 e get strength ? This is the disposition 
 which leads on to spiritual promotion. It has been 
 thus that eminent saints have done great things. 
 They have stood at the door of the Interpreter’s 
 •house, crying, — 
 
 “ Come, Holy Ghost, our hearts inspire, 
 
 Let us Thine influence prove ; 
 
 Source of the old prophetic fire, 
 
 Fountain of light and love.” 
 
 “ At last one came to the door, and asked who was 
 there?” Sooner or later our answer shall come. 
 •“ Ask, and ye shall receive.” There may be delay, 
 but there shall be no refusal. Many an anxious soul 
 has knocked over and over, but not one ever knocked 
 in vain. My reader, let us get comfort from this 
 fact. Perhaps you are knocking at the house of the 
 
The Interpreter's House. 
 
 93 
 
 Interpreter — seeking the teaching, guidance, and 
 blessing of the Spirit — let me bid you persevere, 
 “ nothing wavering.” “ This is the confidence that 
 we have in him, that if we ask anything according 
 to his will, he heareth us.” — 1 John v. 14. 
 
 It was so with Christian. “ At last one came to 
 the door, and asked who v/as there.” 
 
 2. What Christian said. — “ Sir, here is a 
 traveller who w'as bid by an acquaintance of the 
 goodman of the house to call here for my profit : 
 I would therefore speak with the master of the 
 house. So he called for the master of the house ; 
 who after a little time came to Christian, and asked 
 him what he would have. Sir, said Christian, I am 
 a man that am come from the City of Destruction, 
 and am going to the Mount Zion ; and I was told by 
 the man that stands at the gate at the head of this 
 way, that if I called here you would show me 
 excellent things, such as would be a help to me in 
 my journey.” 
 
 Let us notice here the fact of Christian never 
 losing his character. He is still the man come from 
 the City of Destruction on his way to Mount Zion. 
 He tells the same tale as he told at the wicket-gate. 
 And we must not fail to observe the special request 
 he made. He said, “I would therefore speak to 
 the Master of the House." 
 
 Surely we may see in this a reproof for all those 
 who submit unreservedly to the teaching of the 
 Servant — those who drink of the muddy waters of 
 Tradition — the blind votaries of a system which 
 
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 makes the Church the Interpreter of Holy Scripture, 
 demanding, not the intelligent consent of the Christ- 
 ian, but the blind acquiescence of the slave. The 
 right of every man to apply for the direct teaching of 
 the Holy Spirit is one of the foundation stones of 
 Protestantism. It was to maintain this right, and 
 secure the power to exercise it, that our Reformers 
 fought the battle of the Reformation. Why are we 
 to submit blindly to Fathers who are unanimous on 
 no subject whatever? Why are we to be governed 
 by councils which have made the grossest mistakes 
 and have never learned to agree among themselves ? 
 No — we will interpret, not the Scripture by the 
 Church, but the Church by the Scripture. — Art. 20. 
 We will remember universities can make scholars, 
 but the grace of God alone can make Christians. 
 We will pass by gifted scribes and learned doctors of 
 the law, and say with Christian — “ I would therefore 
 speak with the master of the house.” “ For thou 
 wilt light my candle ; the Lord my God will 
 enlighten my darkness.” — Ps. xviii. 28. We will 
 rest satisfied with nothing but the teaching of the 
 Spirit. 
 
 Thus in Christian at the house of the Inter- 
 preter we have a vivid picture of a sinner, consciously 
 in Christ, but seeking light of the Church’s divinely 
 appointed teacher, the Holy Ghost. We see in it 
 direct application of the soul to the fountain-head of 
 all true knowledge and instruction. We see, too, 
 the temper and spirit with which this help must be 
 sought — that of a burdened sinner — one from the 
 City of Destruction on his way to Mount Zion — and 
 
The Interpreter' s House. 
 
 95 
 
 the readiness of our Heavenly Father to give the 
 Holy Spirit to them that ask Him. 
 
 “ Then said the Interpreter, Come in ; and I 
 will show thee that which will be profitable to thee.” 
 
 3. What Christian saw. — He had, as it were, 
 said, “ open thou mine eyes that I may behold 
 wondrous things out of thy law,” and the Interpreter 
 “ commanded his man to light the candle, and bid 
 Christian follow him.” 
 
 Then we are told, “ So he had him into a 
 private room and hid his man open a door, the which 
 when he had done, Christian saw the picture of a 
 very grave person hang up against the wall, and this 
 was the fashion of it : It had eyes lifted up to 
 heaven, the best of books in his hand, the law of 
 truth was written upon its lips, the world was 
 behind his back, it stood as if it pleaded with men, 
 and a crown of gold did hang over his head.” 
 
 In this and what follows we have a series of 
 revelations made by the Spirit of God to the 
 burdened Pilgrim on his way to Zion. Let us 
 attentively consider it, and let me say the deeper and 
 more prayerful our meditation, the more wonderful 
 will these “ Chambers of Imagery” appear. 
 
 The Interpreter commanded his man to light the 
 candle. In this we must see the Holy Spirit 
 employing human instrumentality in the bestowment 
 of light on the dark chambers of the soul. Every 
 truly enlightened minister is represented by the 
 man who lighted the candle. Concerning such our 
 Lord said, “ Ye are the light of the world. A city 
 set on an hill cannot be hid.” — Matt. v. 14. 
 
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 Until the candle is lighted in the heart it 
 remains in darkness. Hence the nature of real 
 conversion as described by St. Paul, “ For ye were 
 sometimes darkness, but now are ye light in the 
 Lord : walk as children of light.” — Ephes. v. 8. 
 
 Thus, then, let us see that while the faithful 
 minister of the Gospel may be the distributor of the 
 light, the one source of it is the Holy Spirit. The 
 man lighted the candle, but he did so by the Inter- 
 preter’s command — “ Let there be light, and there 
 was light.” — Gen. i. 3. 
 
 But Christian must go into the private room. 
 We may employ human instruments — on many an 
 uninspired page we may read the truth and from 
 many uninspired lips hear it — but it must be in the 
 private room — alone with the Spirit — that we must 
 have the truth written upon our hearts and made 
 influential for good in our daily lives. Here, in calm 
 communion with the Spirit of God, we learn the 
 things of Christ — here we enjoy revelations which 
 lift us above all human instructors — here we gather 
 up the richest jewels of Christian experience, and go 
 on our way rejoicing. We must be alone in the 
 private room with the Interpreter for this sweet 
 intercourse of the soul with the Holy Spirit. 
 
 Nov/ let us examine the Picture which Christian 
 saw. It was the portrait of a man, and there were 
 certain things about it which were intended to 
 furnish a great lesson to the burdened Pilgrim. 
 “ Now, said the Interpreter, I have showed thee this 
 picture first, because the man whose picture this is, 
 is the only man whom the Lord of the place whither 
 
The Interpreter's House. 
 
 97 
 
 thou art going hath authorised to be thy guide in all 
 difficult places thou mayst meet with in the way ; 
 wherefore take good heed to what I have showed 
 thee and bear well in thy mind what thou hast seen ; 
 lest in thy journey thou meet with some that pretend 
 to lead thee right, but their way goes down to 
 death.’’ 
 
 The man presented in the Picture w T as the 
 Minister of Christ — one who should be Christian’s 
 guide. He bore the marks of the genuine apostolical 
 succession, as beautiful as they were scriptural and 
 true. 
 
 He was “ a very grave person .” He was no 
 trifler — no waster of his Master’s time in the 
 hunting-field or at the county ball. The true 
 minister of Christ is ever solemnised with the 
 responsibilities of his high and honourable office. 
 He feels it to be no light matter to deal with 
 immortal souls. He has no heart for levity while 
 the perishing are all around him. With eternity in 
 view he dare not be light and trifling — with death 
 busy on every hand he dare not be frivolous and 
 vain. “ The deacons must be grave.” 
 
 He had “ eyes lifted up to heaven .” Every true 
 minister will be a prayerful one. He who cares more 
 for the fleece than the flock will shut out God from 
 his thoughts, but a ministry of power must be a 
 ministry of prayer. Ministers preach, but the true 
 work is really done upon their knees. We are not 
 surprised to hear that Grimshaw was the instrument 
 God used in the conversion of hundreds of souls 
 when we learn that he prayed in secret four times a 
 
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 day. What is wanted is, not more eloquence in the 
 pulpit, but more prayer in the closet. May we not 
 believe that people would heed more if ministers 
 prayed more ? The dust of earth must of necessity 
 be about their sandals, but their eyes should ever be 
 lifted up to heaven. 
 
 He has the best of books in his hand. What 
 can this be but the Bible — the minister’s chart, 
 compass, and unerring guide ? Truly is the precious 
 Word of God “ the best of books.” Like Goliath’s 
 sword, “ there is none like it.” “ Take thou 
 authority to preach the Word,” says the bishop to 
 the newly ordained minister of the Church of 
 England. The priests of Romanism may proclaim 
 the traditions of men — Socinian teachers may revel 
 in the mysticism of Germany — but an enlightened 
 ministry will know nothing but the infallible Word 
 of God. “ Among all the other means, says Cecil, 
 “ which a minister has of qualifying himself for his 
 office, the Bible must hold the first place, and the 
 last also must be given to the Word of God and 
 prayer.” 
 
 The law of truth was written upon his lips. A 
 true ministry will appeal ever to the Law and to the 
 Testimony. It will have no selfish purpose to carry 
 out, but ever strive to exhibit, proclaim, and enforce 
 the Scriptures of Truth. The question will be, not 
 what this or that man has said, but what God has 
 said. It will not ask so much “ What has this Father 
 written? ” or “What has that council decided?” but 
 rather with my revered friend, Dr. Mc‘Caul, inquire 
 “What does the Bible say?” “To the law and to 
 
The Interpreter' s House. 
 
 99 
 
 the testimony : if they speak not according to this 
 word, it is because there is no light in them.” — * 
 Isaiah viii. 20. 
 
 The world ivas behind his back. A true minister 
 will not be unmindful of the world, but he will keep 
 it in the background. It will receive his attention, 
 but it will not absorb his sympathy. He will be 
 most watchful against its enticing pleasures — even 
 guard against its lawful pursuits — and the two-fold 
 work which will make all else comparatively value- 
 less will be — personal growth in holiness and the 
 salvation of immortal souls. 
 
 He stood as if he pleaded with men. See, the 
 attitude of every enlightened minister of Christ. He 
 reads no moral essay — he cares not to discuss the 
 battles of theologians — he pleads with men in accents 
 of pity for their lost condition, and gives them the 
 invitation of love as the ambassador of Christ. 
 “ Why will ye die?” “ Come unto me, all ye that 
 labour and are heavy laden, and I will give you rest.” 
 A pleading ministry is a powerful ministry. What 
 is wanted is to be stirred with a real interest in souls. 
 Whitfield’s words were well supported by his tears, 
 and who shall say which had the most power with 
 his hearers ? What ministers need is the spirit of 
 St. Paul — a deep, earnest, ever active sympathy for 
 the perishing and the lost. “ Now then we are 
 ambassadors for Christ as though God did beseech 
 you by us ; we pray you in Christ’s stead be ye 
 reconciled to God.” — 2 Cor. v. 20. 
 
 And a crown of gold did hang over his head . 
 Here is the reward of the true minister. He has to 
 
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 bear many a cross of disappointment by the way, but 
 he has the crown of gold awaiting him in the end. 
 Faithful to his office, true to his Master, he shall 
 wear the crown of righteousness when the chief 
 Shepherd shall appear. Wearied with unceasing toil, 
 spent in a service which has brought him, amid its 
 encouragements, not a little pain and sorrow’ — he 
 looks forward to a recompense hereafter which shall 
 make amends for all. The crown of gold is hung 
 over his head. The eye of faith can see it — the hand 
 of faith can touch it. He says, with good Bishop 
 Weeks, “There is plenty of work now, but there will 
 be plenty of rest by and by ; ” or, with the great 
 Apostle of the Gentiles, “ When Christ, who is our 
 life, shall appear, then shall we also appear with 
 Him in glory. ” — Col. iii. 4. 
 
 This was the first Revelation which the Holy 
 Spirit, represented by the Interpreter, made to 
 Christian, the burdened pilgrim, on his way to Zion. 
 The picture set before him the kind of minister 
 whom he should suffer to guide him. He was “ one 
 of a thousand.” In Bunyan’s day there were men in 
 the ministerial office ungodly in their lives, erroneous 
 in their teaching, and utterly unfit for their sacred 
 calling. He would warn pilgrims to Zion against 
 such men. Christian was to follow no such teachers, 
 however profound their learning or exalted their 
 position. The ministry which was to guide him was 
 to be prayerful, and true to God’s word ; it was to 
 be unworldly in its character, and clear in its aim ; it 
 was to be constrained by the love of Christ, and 
 absorbed by the love of souls. 
 
The Interpreter' s House . 
 
 101 
 
 What more Christian saw we must leave for the 
 next day. Meanwhile, let me say, such a ministry 
 is the great want of every age. May God give such 
 to the Church of our choice and affection. Pray 
 that men like John the Baptist and St. Paul may fill 
 our pulpits, that free, from both Rationalism and 
 Romanism, they may “ know nothing among men 
 but Jesus Christ and Him crucified.” Such shall not 
 want either success here or “ the crown of gold ” 
 hereafter. The sweet notes of the angels shall come 
 in the breath of heaven, and amid the chimes of the 
 celestial bells, they shall sing, “ Come up hither ! ” 
 
 “ Lord of the Church, we humbly pray 
 For those who guide us in Thy way, 
 
 And speak Thy holy Word ; 
 
 With love divine their hearts inspire, 
 
 And touch their lips with hallowed fire, 
 
 And needful grace afford. 
 
 Help them to preach the truth of God, 
 
 Redemption through the Saviour’s blood ; 
 
 N or let the Spirit cease 
 On all the Church His gifts to shower, 
 
 To them a messenger of power, 
 
 To us of life and peace. 
 
 So may they live to Thee alone, 
 
 Then hear the welcome word — “ Well done.” 
 
 And take their crown above ; 
 
 Enter into their Master’s joy, 
 
 And all eternity employ, 
 
 In praise, and bliss, and love.” 
 
EIGHTH DAY. 
 
 CHAMBERS OF IMAGERY. 
 
 “ Led of the spirit .” — Gal. v. 18. 
 
 must keep in mind the spiritual meaning 
 of the Interpreter’s house'. In this most 
 beautiful portion of his allegory, Bunyan 
 brings before us the Person and Work of the Holy 
 Spirit. He is the true Interpreter, and His office is 
 to “teach us all things.” And as you read the 
 account of what Christian saw in these “ Chambers 
 of Imagery,” you will observe that it is said at each 
 scene, “ he took him by the hand” Can anything be 
 more faithful to Scripture than this ? Truly may we 
 say that Bunyan’s mind was saturated with the 
 Word of God. “ But if ye be led of the Spirit ye 
 are not under the law,” writes St. Paul to the 
 Galatians ; and again to the Romans, “As many as 
 are led by the Spirit of God they are the sons of 
 God.” How beautifully do these few" words express 
 the tenderness and gentleness of the Spirit in leading 
 a soul which has found Christ from truth to truth — 
 from stage to stage in the spiritual journey — gradually 
 completing and perfecting His work in it — and 
 preparing it for the joy and crown of the last great 
 
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 day. The Spirit does not drive — He leads. There 
 is no noise about His operations. He is gentleness 
 itself. He takes us by the hand. We now proceed 
 to the scenes which Christian witnessed in the Inter- 
 preter’s house, or, in other words, the revelations 
 which the Holy Spirit graciously makes to those who 
 are God’s true and faithful people. The next scene 
 presented to him was — 
 
 1. A Pictuke of his own Heabt. — Let us 
 give it in Bunyan’s words. “ Then he took him by 
 the hand and led him into a very large parlour that 
 was full of dust, because never swept ; the which, 
 after he had reviewed a little while, the Interpreter 
 called for a man to sweep. Now, when he began to 
 sweep, the dust began so abundantly to fly about 
 that Christian had almost therewith been choked. 
 Then said the Interpreter to a damsel that stood by, 
 bring hither the water and sprinkle the room ; which, 
 when she had done, it was swept and cleansed 
 with pleasure.” In this Christian would see his own 
 heart — the trials through which it had passed, and 
 the process to which it had been subjected. There 
 had been a time when the parlour was quite 
 undisturbed — when the dust laid quietly enough. 
 The room had never been swept. He would call to 
 mind the long years of false peace he had spent 
 when not a thought of sin had troubled him, and no 
 forebodings of judgment to come alarmed him. But, 
 succeeding upon this had been a season of disturb- 
 ance and agitation. “ Moreover, the law entered 
 that the offence might abound.” Of this he would 
 
Chambers oj Imagery. 
 
 105 
 
 be reminded by the man who began to sweep and 
 the dust which almost choked him. Not until the 
 besom of the law enters the dusty parlour of the 
 heart is the hour of disquietude and distress. Then 
 the dust is raised. The poor sinner is made sensible 
 of the sin and guilt long hidden and undisturbed in 
 the soul. He sees himself in the true light, and, 
 convinced that no mere outward reformation will be 
 enough, he cries out, “ Create in me a clean heart , 
 0 God, and renew a right spirit within me.” Thus, 
 then, the first sweeper was the law, and in all this 
 we see the purpose of the law. It cannot cleanse. 
 It can raise the dust but it cannot lay it. It can 
 convince of sin, but it cannot remove it. “ By the 
 law is the knowledge of sin.” — Rom. iii. 20. “ For 
 
 without the law sin was dead.” Hence St. Paul 
 says, “ For I was alive without the law once ; ” that 
 
 is, I enjoyed a certain sort of peace before the law in 
 its spiritual meaning was applied to my soul ; or, to 
 keep in mind our allegory, the dust was quiet 
 enough before the man, by the Interpreter’s order, 
 began to sweep ; but the Apostle adds, “But .when 
 the commandment came, sin revived and I died ; ” 
 that is, when the Spirit of God brought home all 
 this to me, sin was seen in its true character, all my 
 self-confidence was brought down and every hope I 
 had was blasted and destroyed ; or, as our story has 
 
 it, “the dust began so abundantly to fly about that 
 Christian had almost therewith been choked.” Then 
 a third lesson was afforded by this remarkable scene. 
 The damsel sprinkled the room with water, and it 
 was swept and cleansed with pleasure. “For what 
 
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 the law could not do in that it was weak through the 
 flesh, God sending His own Son in the likeness of 
 sinful flesh, and for sin, condemned sin in the flesh ; 
 that the righteousness of the law might be fulfilled 
 in us, who walk not after the flesh, but after the 
 Spirit. ” — Kom. viii., 3, 4. Thus, then, the second 
 sweeper was the Gospel. “ For the law was given 
 by Moses, but grace and truth came by Jesus 
 Christ.” — John i., 17. How beautifully scriptural 
 and true to experience is all this. The Holy Spirit 
 leads us to see our sins in the light of God’s perfect 
 and holy law. We find ourselves under the frown of 
 Sinai and feel that it will crush us. But the “sweet 
 and precious influences” of the Gospel come to us — 
 the dominion of sin is destroyed within us — our 
 hearts, purified by faith, become “ the temples of 
 the Holy Ghost ” — and the dusty parlour is swept 
 and adorned for the Master’s use. In all this 
 Christian would see a picture of his own heart. 
 
 The next scene presented to him was — 
 
 2. A PlCTUEE OF ALL MANKIND. — “ The 
 
 « 
 
 Interpreter took him by the hand and led him into a 
 little room where sat two children, each one in his 
 chair. The name of the eldest was Passion and the 
 name of the other, Patience : Passion seemed to be 
 much discontented, but Patience was very quiet.” 
 The Interpreter explained Passion’s discontent. 
 “ The Governor of them would have him stay for 
 his best things till the beginning of the next year ; 
 but he will have them all now ; but Patience is 
 willing to wait.” The Dreamer adds — “ Then I saw 
 
Chambers of Imagery. 
 
 107 
 
 that one came to Passion and brought him a bag of 
 treasure and poured it down at his feet : the which 
 he took up and rejoiced therein, and withal laughed 
 Patience to scorn. But I beheld him awhile, and he 
 had lavished all away and had nothing left him but 
 rags.” 
 
 The Interpreter explained the scene, and no 
 lesson could have been more important to Christian 
 at this stage of his journey. Here was a picture of 
 all mankind. The world is divided between Passion 
 and Patience, those who want their good things now, 
 and those who are willing to wait for theirs. Passion 
 was the man of this world, whose motto is “ a bird 
 in the hand is worth two in the bush ; ” Patience is 
 the man of that world which is to come — looking for 
 his “ good things ” hereafter. Passion was the rich 
 man, with his “bag of treasure,” clothed in purple 
 and fine linen, faring sumptuously every day ; ” 
 Patience was poor Lazarus, wanting the crumbs, 
 and waiting for rest in Abraham’s bosom. In 
 the end of Passion, Christian saw that “ the things 
 which are seen are temporal ; ” in the end of 
 Patience, he saw that “the things which are not 
 seen are eternal.” 
 
 How greatly would all this encourage Christian. 
 He would think of the City he had left behind him, 
 of the worldly advantages he had surrendered, of the 
 wealth, honour, and applause he had sacrificed, and 
 the contempt and scorn he had incurred ; but he 
 would see that the choice he had made was a wise 
 one. He would say “Let Passion spend his portion 
 if he will, I am willing to wait for mine.” Well 
 
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 might he observe, when he saw this scene, “ Then I 
 perceive it is not best to covet things that are now, 
 but to wait for things to come.” 
 
 My reader, this is one of those discoveries which 
 the Holy Spirit makes to the hearts of God’s people. 
 They see the true character of earthly things and 
 the fearful peril of worldliness. They are fully 
 reconciled to any sacrifices they have to make or any 
 losses they have to sustain. They do not expect 
 their best things now. They feel this is sowing time 
 and that reaping time must follow. Thus taught by 
 the Spirit they learn to sing : 
 
 “ O world, how little do thy joys 
 Concern a soul that knows 
 
 Itself not made for such low toys 
 As thy poor hand bestows ! 
 
 Then take away thy tinsel wares, 
 
 That dazzle here our eyes ; 
 
 Let us go up above tire stars, 
 
 Where all our treasure lies.” 
 
 The next scene presented to Christian by the 
 Interpreter was — 
 
 3. The Mystery oe Sustained Grace. — 
 The Dreamer tells us, “ Then I saw in my dream 
 that the Interpreter took Christian by the hand, and 
 led him into a place where was a fire burning against 
 a wall and one standing by it, always casting much 
 water upon it to quench it ; yet did the fire burn 
 higher and hotter.” The mystery was explained. 
 On the other side of the wall was one “ with a vessel 
 of oil in his hand, of which he did also continually 
 cast, but secretly, into the fire.” In this Christian 
 
Chambers of Imagery. 
 
 109 
 
 had presented to him the mystery of sustained grace. 
 The fire represented the work of grace in the heart. 
 The one standing by, trying to quench it, was the 
 devil. The man on the other side of the wall was 
 Christ. In this he would see the source of all his 
 strength. But for Christ, whose grace was sufficient 
 for him, he would be an eas}^ prey for the great 
 adversary. And how much this scene would comfort 
 him. ITe would feel nothing would be able to 
 quench the flame of divine love. He would rejoice 
 in seeing that far greater was he who was for him, 
 than he who was against him. Satan would be 
 powerless with such a plentiful . supply of grace. 
 This is another of those discoveries which the Holy 
 Spirit makes to the soul. "We see that He who 
 kindled the flame in our hearts sustains it. We 
 know that while Satan would quench our spiritual 
 life there is “ the man Christ Jesus/’ with the vessel 
 of oil, who will support it. But for this we should 
 sink down dispirited in the presence of our foes. 
 Only the promise of sustaining grace nerves us to 
 the fight. But, “ I will be with thee ! ” is enough, 
 and we sing— 
 
 “ ‘Twas grace that called our souls at first ; 
 
 By grace thus far we’ve come ; 
 
 And grace will help us through the worst, 
 
 And lead us safely home.” 
 
 The next scene presented by the Interpreter to 
 Christian was — 
 
 4. The Secret of Final Victory. — It would 
 be a shame to give you any other words than those 
 of Bunyan. “ I saw also the Interpreter took him 
 
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 again by the hand and led him into a pleasant place 
 where was builded a stately palace, beautiful to 
 behold ; at the sight of which Christian was greatly 
 delighted ; he saw also upon the top thereof certain 
 persons walking who were clothed all in gold. He 
 then led him toward the door of the palace : and 
 behold at the door stood a great company of men, as 
 desirous to go in, but durst not. There also sat a 
 man at a little distance from the door, at a table side 
 with a book and his ink horn before him to take the 
 name of him that should enter therein. He saw also, 
 that in the doorway stood many men in armour to 
 keep it, being resolved to do to the man that would 
 enter what hurt and mischief they could. Now was 
 Christian somewhat in amaze ; at last, when every 
 man started back for fear of the armed men, Christian 
 saw a man of a very stout countenance come up to 
 the man that sat there to write saying, Set down my 
 name, Sir ; the which when he had done, he saw the 
 man draw his sword, and put a helmet upon his head, 
 and rush toward the door upon the armed men, who 
 laid upon him with deadly force ; but the man, not 
 at all discouraged, fell to cutting and hacking most 
 fiercely ; so, after he had received and given many 
 wounds to those that attempted to keep him out he 
 cut his way through them all and pressed forward 
 into the palace, at which there was a pleasant voice 
 heard from those that were therein, even of those 
 that walked upon the top of the palace, saying 
 
 Come in, come in, 
 
 Eternal glory thou shalt win. 
 
 So he went in, and was clothed with such garments 
 
Chambers of Imagery . 
 
 Ill 
 
 as they. Then Christian smiled, and said, I think 
 verily I know the meaning of this.” 
 
 To have mutilated this description would have 
 been to have spoiled it. There is scarcely anything 
 more exquisite in the entire range of uninspired com- 
 position. Its meaning was, indeed, plain enough. 
 Christian saw in it a commentary on our Lord’s 
 words, “ The Kingdom of Heaven suffereth violence, 
 and the violent take it by force.” The timid crowd 
 about the doorway will never reach the top of the 
 palace. The name down — all idea of rest or peace 
 must be surrendered. Every inch of the way will 
 have to be fought for. The armed men will have to 
 be cut down one by one. But here is the secret of 
 final triumph, and this is another of the great dis- 
 coveries which the Holy Spirit makes to the soul. 
 There is no gliding into Heaven. There is a stern 
 battle between our present stand-point and the 
 “ eternal glory.” “ Fight the good fight of faith ; lay 
 hold of eternal life.” Shrinking from this we shall 
 never be clothed in gold — never share the palace w T ith 
 the redeemed in glory. If we would reach heaven 
 we must follow the man of the “ stout countenance, 
 who was determined to win at all hazards.” 
 
 The next scene presented to Christian by the 
 Interpreter was — 
 
 5. The Immense Danger of Mere Pro- 
 fession. — Christian at this point would have departed, 
 but the Interpreter said, “ Nay, stay till I have shewed 
 thee a little more, and after that then thou shalt go 
 on thy way.” 
 
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 Then says the Dreamer, “ So he took him by the 
 hand again and led him into a very dark room, where 
 there sat a man in an iron cage. Now the man to 
 look on seemed very sad ; he sat with his eyes look- 
 ing down to the ground, his hands folded together, 
 and he sighed as if he would break his heart.” The 
 conversation which followed showed this man to have 
 been once a flourishing professor of religion. He had 
 thought himself, and others had thought him, “fair 
 for the celestial city” — now he is “a man of despair,” 
 and, shut up in an iron cage; his cry is, “I cannot 
 get out ; 0 now I cannot ! ” He gave Christian the 
 story of his fall. “ I left off to watch and be sober ; 
 I laid the reins upon the neck of my lusts : I sinned 
 against the light of the word, and the goodness of 
 God ; I have grieved the Spirit and he is gone ; I 
 tempted the devil and he is come to me ; I have pro- 
 voked God to anger and he has left me ; I have so 
 hardened my heart that I cannot repent.” 
 
 The miserable prisoner assured Christian there 
 was no hope. He could only write bitter things 
 against himself, avowing his sin to be utterly beyond 
 the reach of pardon, and resigning himself without 
 hope of remedy or release to the iron cage of 
 despair. 
 
 In this wretched being Christian was called upon 
 to see the danger of mere profession — the fearful peril 
 of sloth, sin, and neglect of prayer. Most needful 
 was this lesson to him with so much untrodden 
 ground before him. Truly might he say, “ Well, this 
 is fearful ! God help me to watch and be sober, and 
 to pray that I may shun the causes of this man’s 
 
Chambers of Imagery. 
 
 113 
 
 misery.” This is another of those discoveries which 
 the Holy Spirit makes to the hearts of God’s people. 
 
 The spectacle of rocky-ground hearers in times 
 of temptation falling away leads them to the solemn 
 inquiry, “ Is the root of the matter in me? ” It is a 
 fearful thought, but no more fearful than true, that 
 a man may undergo an agony of mind almost as sad 
 and terrible as that which in the case of genuine 
 conviction leads on to conversion, and yet come 
 short of heaven after all. It is also true that a child 
 of God may by neglect of means sin himself into the 
 condition of this man in the iron cage, and spend 
 years of misery and doubt. Surely , this should lead 
 each Christian to deep searchings of heart. Let us 
 tremble at the thought of relaxing a single duty. 
 We may hold final perseverance, and find it a very 
 precious and comforting truth, but it is well to have 
 the fear of falling ever before our eyes. Apostacy is 
 a very common sin, and backsliders are fearfully 
 numerous. Those are well kept whom the Lord 
 keeps. The man in the iron cage may serve to keep 
 us humble, watchful, and prayerful, and this was the 
 design of the scene. It was intended to warn but 
 not to dishearten, and God’s people may rest assured 
 that Charnock’s words are true — “ Those who are 
 the subjects of Christ’s love He will not leave, for 
 He pardoned them when they were His enemies, and 
 He will not leave them now they are his friends. 
 A soul may fall from the comforts of grace, but not 
 from the habits of grace. A child of God may be 
 cast down, but not cast off.” 
 
 “ Sir,” said Christian, “is it not time for me to 
 
 H 
 
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 go on my way now?” “One thing more,” the 
 Interpreter replied. 
 
 The last scene presented to Christian by the 
 Interpreter was — 
 
 6. The Fearful Fact of the Final Judg- 
 ment. — “ So he took Christian by the hand again, 
 and led him into a chamber where there was one 
 rising out of bed; and as he put on his raiment he 
 shook and trembled.” 
 
 The Interpreter made him tell Christian the 
 cause of his terror. The man then described a dream 
 he had had, and how he had witnessed the tremend- 
 ous scene of the last judgment. Moreover, he told 
 how his conscience had accused him, and how he 
 sought to hide himself from the man who sat upon 
 the cloud. In the midst of the terrible things he 
 heard and saw he awoke out of sleep, This, too. is 
 one of the great discoveries the Holy Spirit makes to 
 the hearts of God’s people. Among the busy occupa. 
 tions of life, when our smile is the gayest and our 
 step the lightest, the conscience we have within 
 sobers us with the remembrance of that day when 
 the throne shall be set, the books opened, and the 
 dead small and great stand before God. 
 
 The solemnizing thought of that day in the 
 believer’s soul is the work of the Holy Spirit. Let 
 it serve its purpose. Let it bring the prayer to our 
 lips, “ Turn away mine eyes from beholding vanity : 
 quicken Thou me in Thy way.” To realize its 
 nearness need not sadden and distress us. It is the 
 prize-day ol the Church of God. 
 
Chambers of Imagery . 
 
 115 
 
 My reader, now let me put to you the question 
 the Interpreter put to Christian, “ Hast thou con- 
 sidered all these things ?” May the lessons of the 
 Interpreter’s house sink down in our hearts. Oh, 
 that each of us may be under the teaching of the 
 Church’s Comforter and Guide. “Now unto Him 
 that is able to keep you from falling, and to present 
 you faultless before the presence of His glory with 
 exceeding joy : to the only wise God our Saviour, be 
 glory, and majesty, dominion, and power, both now 
 and ever. Amen.” 
 
 “Through the love of God our Saviour, 
 
 All will be well ; 
 
 Free and changeless is his favour, 
 
 All, all is well. 
 
 Precious is the blood that healed us ; 
 
 Perfect is the grace that sealed us ; 
 
 Strong the hand stretched out to shield us : 
 
 All must be well. 
 
 Though we pass through tribulation, 
 
 All will be well ; 
 
 Ours is such a full salvation, 
 
 All, all is well. 
 
 Happy, if in God confiding, 
 
 Fruitful, if in Christ abiding, 
 
 Holy, through the Spirit’s guiding, 
 
 All must be well. 
 
 We expect a bright to-morrow, — 
 
 All will be well ; 
 
 Faith can sing through days of sorrow, 
 
 All, all is well. 
 
 On our Father’s love relying, 
 
 J esus every need supplying, 
 
 Or in living, or in dying, 
 
 All must be well ! ” 
 
NINTH DAY. 
 
 THE CROSS . 
 
 “ The Cross of Christ . — Gal. vi. 12. 
 
 OW much is wrapped up in this one little 
 | phrase. Around it gathers all the sympathies 
 of every devout and thoughtful mind. From 
 it shines out a love which has no parallel, and the 
 more we think of it the more we feel constrained to 
 worship, wonder, and adore. And let us see what 
 great and mighty truths are conveyed by this 
 expression, “ The Cross of Christ .” We know the 
 material Cross was that on which one sentenced to 
 the Roman punishment of crucifixion suffered, and 
 we know it was the punishment of the vilest slaves. 
 We recall the record of St. Luke, “ And when they 
 were come to the place which is called Calvary, 
 there they crucified him and the malefactors, one 
 on the right hand, and the other on the left.” — 
 Luke xxiii. 33. 
 
 But when St. Paul speaks of “ The Cross of 
 Christ ” he does not mean the material Cross. The 
 phrase stands for the whole of the Redeemer’s 
 sufferings — an epitome of that sad and sorrowful 
 history commencing in Bethlehem and ending on 
 
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 Calvary. This will be obvious when we call to mind 
 such passages as the following, “ And that he might 
 reconcile both unto God in one body by the cross, 
 having slain the enmity thereby.” — Ephes. ii. 16. 
 “ Who for the joy that was set before Him endured 
 the cross, despising the shame, and is set down at 
 the right hand of the throne of God.” — Heb. xii. 2. 
 “ The Cross of Christ," then, must be taken for all 
 the suffering, sorrow, grief, and pain associated with 
 the redemptive work of Christ, and the remembrance 
 of this fact will help us to understand the next step 
 of Christian’s journey which we have, with God’s 
 help, to consider to-day. 
 
 “ Now I saw in my dream that the highway 
 up which Christian w T as to go was fenced on either 
 side with a wall, and that wall was called Salvation. 
 Up this way therefore did burdened Christian run, 
 but not without difficulty, because of the load on his 
 back. He ran thus till he came at a place somewhat 
 ascending, and upon that place stood a cross, and a 
 little below in the bottom a sepulchre. So I saw in 
 my dream, that just as Christian came up with the 
 cross, his burden loosed from off his shoulders, and 
 fell from off his back, and began to tumble, and so 
 continued to do till it came to the mouth of the 
 sepulchre, where it fell in and I saw it no more. 
 Then was Christian glad, and lightsome, and said 
 with a merry heart, He hath given me rest by His 
 sorrow and life by His death. Then he stood still 
 awhile to look and wonder, for it was very surprising 
 to him that a sight of the cross should thus ease him 
 of his burden. 
 
The Cross. 
 
 119 
 
 He looked, therefore, and looked again, even till 
 the springs that were in his head sent the waters 
 down his cheeks. 
 
 Now, as he stood looking and weeping, behold 
 three shining ones came to him and saluted him 
 with ‘ Peace be unto thee.’ So the first said to him, 
 
 ‘ Thy sins be forgiven ; ’ the second stripped him of 
 his rags, and clothed him with change of raiment ; 
 the third also set a mark upon his forehead, and 
 gave him a roll with a seal upon it, which he bid 
 him to look on as he ran, and that he should give it 
 in at the Celestial Gate ; so they went their way. 
 Then Christian gave three leaps for joy and went on 
 singing.” 
 
 We must not lose a word in this most beautiful 
 description. Let these divisions suggest the thoughts 
 we have to offer upon it : — 
 
 1. The Way in which Christian went. 
 
 2. The Point which he reached. 
 
 3. The Gifts which he received. 
 
 1. The Way in which he went. — You must 
 observe it was the highway — no private road, but the 
 open and free path intended for the feet of all 
 burdened pilgrims. It was fenced on either side 
 with a to ally and that wall was called Salvation, so 
 there was no danger of losing the road or missing 
 the end. It was up-hill , and therefore demanded 
 every exertion and the utmost perseverance on the 
 part of the pilgrim with his load upon his back. On 
 the height of this incline there was a Cross , and a 
 little below, in the bottom, a supulchre. This is the 
 
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 way in which Christian, the burdened pilgrim, went. 
 Thus it is with the real penitent when he has been 
 aroused to a sense of his sin, and through the 
 operation of the Holy Spirit upon his heart, made 
 anxious about the salvation of his soul. He has 
 looked to the Saviour and is no longer under the 
 dominion of sin, but he has not lost his load, for he 
 has not realized that personal union with Christ 
 which alone can give him true peace and joy. But 
 he is in the right path, fenced on either side with a 
 wall, so it is impossible he can miss his way, for 
 Isaiah said “ Thou shalt call thy walls Salvation.” 
 Moreover, he does not loiter. He is too anxious to do 
 that. He runs — but “ not without great difficulty ” 
 — for, as Bunyan says, in “ Grace- abounding,” 
 “ every height is a difficulty to him that is loaden 
 with a burden, how shall we attain the heaven of 
 heavens ? ” But no length of way can make him 
 slacken his pace, and no sense of weariness turn him 
 from his purpose. He has his hand on the plough 
 and there is no looking back. Such are always the 
 truly spiritually anxious. They are thoroughly in 
 earnest. Their religion is no thing of fits and starts. 
 The resolution of the formalist is spasmodic, a 
 matter of impulse, the creation of temporary excite- 
 ment, but his is the result of settled conviction 
 which nothing can change, for, as St. Paul says, 
 “we are made partakers of Christ if we hold the 
 beginning of our confidence stedfast unto the 
 end.” — Heb. iii. 14. 
 
 Behold the condition of many an anxious soul. 
 Are there not some among us who can remember 
 
The Cross. 
 
 121 
 
 this season in our spiritual history? We had not 
 found peace, but we longed for it. We had not lost 
 our burden, but, nothing daunted, we advanced to 
 the hour of release. There was an unseen but ever 
 present impulse which was effectual because it was 
 divine. We were not without our doubts, but we 
 could not turn back ; we were often cast down, but 
 always pressing on. Sometimes we sang, in sadness 
 of heart : 
 
 “If I pray, or hear, or read, 
 
 Sin is mixed with all I do ; 
 
 You that love the Lord indeed, 
 
 Tell me, is it so with you 1 ” 
 
 But we could not help giving expression to the little 
 love and hope that possessed our souls : 
 
 “Yet I mourn my stubborn will, 
 
 Find my sin a grief and thrall ; 
 
 Should I grieve for what I feel, 
 
 If I did not love at all ? ” 
 
 Blessed be God, the work is not our own. The path 
 of holy desire and spiritual anxiety has the wall of 
 Salvation on either side, and the peace at the end is 
 no more a gift than the strength by the way — “ Being 
 confident of this very thing that he which hath begun 
 a good work in you will perform it until the day of 
 Jesus Christ. ” — Phil. i. 6. 
 
 2. The Point which Cheistian beached. — 
 He “ came up with the Cross." He had to mount to 
 it. Should not this remind us of the toil, and agony, 
 and tears of Him who ‘‘bore our griefs and carried 
 our sorrows ?” His path of anguish w^as up-hill. 
 The burden He had upon Him was our guilt, but it 
 
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 well nigh crushed Him. Take away this fact from 
 Christ’s work and who shall explain the bitter cry — 
 “ My soul is exceeding sorrowful, even unto death ? ” 
 
 But Christian neared the Cross, and lo, his 
 burden yielded at every step and at last fell from his 
 back, rolled into the sepulchre, and was seen no 
 more. 
 
 Can anything be more scripturally beautiful than 
 the words with which Christian expressed his joy? 
 
 What a moment is that when we realize for the, 
 first time our acceptance and our salvation in Christ — 
 when we have, not only a general idea concerning 
 His love for sinners and of the great value of His 
 work, but the assurance that He died in our place, 
 for the purpose of redeeming us personally from 
 eternal sorrow, and bringing us in His own good 
 time to the mansions of eternal bliss. 
 
 Whjr, such a moment in our life is never for- 
 gotten. It has a place in our memory which it can 
 never lose. Then we lost the burden of sin, for we 
 cast it upon Him. We sang with bounding hearts ; 
 
 “ I lay my sins on Jesus 
 The spotless Lamb of God ; 
 
 He bears them all and frees us 
 From the accursed load. ’ 
 
 And we saw our burden roll into the sepulchre. We 
 felt nothing could have removed our sin but His 
 atoning death — His going down into the grave — and 
 we felt for the first time the full meaning of St. Paul’s 
 words — “ That they which live should not live unto 
 themselves, but unto Him which died for them and 
 rose again.” — 2 Cor. v. 15. 
 
The Gross . 
 
 123 
 
 Christian’s burden rolling into the sepulchre at 
 the foot of the Cross declares one of the sublimest 
 and most precious truths of Christianity. Well has 
 one written, “ If Christ did not really die, there would 
 be an end of all the comfort of the Gospel. Nothing 
 short of His death could have paid man’s debt to God. 
 His incarnation, and sermons, and parables, and 
 miracles would have availed nothing if He had not 
 died. The penalty threatened to the first Adam was 
 death eternal in hell. If the second Adam had not 
 really and actually died in our stead, as well as taught 
 us truth, the original penalty would have continued 
 in full force against Adam and all his children. It 
 was the life-blood of Christ which was to save our 
 souls.” 
 
 And can we forget the wonder with which we 
 contemplated our release, and how surprised we were 
 that we had not long since seen Christ as the bearer 
 of our sins and the sufferer in our place ? And was 
 not the feeling of our hearts one of the truest joy and 
 the liveliest gratitude ? If we have not, like Bunyan, 
 “ longed to tell of God’s mercies even to the very 
 crows that sat upon the ploughed lands,” we have 
 been ready to say with the rejoicing David, “ Come 
 and hear all ye that fear God, and I will declare what 
 He hath done for my soul.” — Ps. lxvi. 16. 
 
 And as we have looked in faith again and again 
 at the Cross, thought of the “ agony and bloody 
 sweat, the precious death and burial,” and realized 
 all this sorrow as having been endured to give us rest, 
 and this cruel death to have been met to bring us 
 life, our tears have been the only expression of grati- 
 
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 tude we could give, and, partners in the joy of 
 Christian, the springs have sent the waters down our 
 cheeks. 
 
 None but those who have sat down beneath the 
 shadow of the Cross, with every fear subdued and 
 every doubt gone, can understand this ; and thou- 
 sands, like the tired child upon the mother’s bosom, 
 consciously beyond the reach of care or storm, have 
 felt the arms of redeeming love about them, and 
 have sung : 
 
 “ For burdened ones a resting place 
 Beside that Cross I see ; 
 
 Here I cast off my weariness ; 
 
 No rest like this for me ! ” 
 
 This brings us to the last division of our subject. 
 
 3. The gifts which Christian received. 
 Three shining ones came to him. With united voice 
 they said, “ Peace be to thee.” Then he received 
 three gifts from them. The first presented him with 
 a free pardon — “ Thy sins be forgiven ; ” the second 
 stripped him of his rags, and gave him a change of 
 raiment ; the third set a mark upon his forehead and 
 handed to him a roll with a seal upon it, bidding him 
 look on it as he ran and give it in at the celestial 
 gate. 
 
 What an exquisite picture is this. The poor 
 sinner has reached peace and rest in a crucified 
 Saviour. He sees Him as his great Surety, and loses 
 the burden of sin, having found Him who has carried 
 it on his behalf. Beneath the shadow of the Cross 
 he parts with the last proud thought which kept him 
 
The Cross. 
 
 125 
 
 from the unreserved surrender of his soul to Christ, 
 and, keeping nothing but the contrite heart of the 
 sinner and the faith of the little child, he says : 
 
 “Just as I am, without one plea, 
 
 But that Thy blood was shed for me, 
 
 And that Thou bidst me come to Thee, 
 
 O, Lamb of God, I come.” 
 
 And now a stream of blessing flows into his soul. 
 Casting himself at the foot of the Cross, renouncing 
 all other helpers but the Sinner’s Friend, Pardon, 
 Justification, Adoption become his. He walks hence- 
 forward upon a higher platform. Pie is stirred by 
 nobler thoughts. He has views of divine love which 
 melt him into tears, but send him on his way 
 rejoicing. He has peace. The storm is over. The 
 voice of Him who stilled the proud waves of Galilee’s 
 lake has said to his poor disturbed heart, “ Peace, be 
 still,” and there is “ a great calm.” He has pardon. 
 No longer sin, like a burden too heavy for him to 
 bear, crushes him to the earth. He who spoke to 
 the man sick of the palsy has spoken to him, “ Son, 
 be of good cheer ; thy sins be forgiven thee.” He 
 has justification. “ Being justified by faith we have 
 peace with God through our Lord Jesus Christ.” — 
 Bom. v. 1. He is stripped of the rags of personal 
 merit — having learned that “ all our righteousnesses 
 are as filthy rags ” — Isaiah lxiv. 6 — and is clothed in a 
 change of raiment, even the spotless righteousness of 
 Him who was “ made sin for us, who knew no sin ; 
 that we might be made the righteousness of God in 
 Him.”— 2 Cor. v. 21. And he has adoption . He has 
 the mark upon his forehead as one of the Lord’s 
 
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 own, “ chosen in Christ before the foundation of the 
 world.” — Eph. i. 4. He has the roll with the seal 
 upon it — “ after ye believed ye were sealed with that 
 Holy Spirit of promise.” — Eph. i. 13. “ The Spirit 
 
 itself beareth witness with our spirit that we are the 
 children of God.” — Eom. viii. 16. 
 
 As he runs his heavenward course he will realise 
 his adoption in Christ through the infinite love of 
 God the Father, “ who hath sealed us and given the 
 earnest of the Spirit in our hearts.” — 2 Cor. i. 22. 
 He will look on his roll — the assurance of his 
 acceptance and salvation — and at last, called, guided, 
 and sustained by grace, give it in at the celestial 
 city — “ sealed unto the day of redemption.” — 
 Eph. iv. 30. 
 
 Thus, then, these shining ones with their gifts 
 beautifully set forth the immediate blessings which 
 become ours the moment we really and truly 
 embrace Christ in all His fulness as our Saviour. 
 He is that instant “ made unto us wisdom, 
 righteousness, sanctification, and redemption.” — 
 1 Cor. i. 30. 
 
 Every sin, no matter how criminal it is, is 
 forgiven ; we stand clothed in that righteousness 
 which is a robe stained with the blood and woven by 
 the hand of Christ ; we are sealed by the Spirit as 
 members of that family which are all to be gathered 
 into the mansions of their Father’s house ; and, 
 grasping the promise of a presence which shall never 
 leave us, and a strength ever equal to our day, we 
 dread neither conflict nor danger, but leap for joy 
 like Christian, and go on singing : 
 
The Cross. 
 
 127 
 
 “ Blest cross ! blest sepulchre ! blest rather be 
 The Man that there was put to shame for me ! ” 
 
 And now, my readers, let ns find in all this an 
 application for ourselves. Have you thus found 
 Christ, and can you rejoice in knowing that this 
 peace, pardon, righteousness, and adoption are 
 yours ? Never, I pray you, be satisfied until your 
 burden has rolled down at the foot of the Cross. 
 Never rest until you get that full, rich, satisfying 
 view of Christ which reveals Him to you as your 
 divine Surety, your atoning Saviour, your Advocate 
 and Intercessor, your ever firm and stedfast Friend. 
 
 As we have seen, it is quite possible to be 
 “ looking unto Jesus,” and yet be oppressed with 
 the burden of our sins. Thousands probably have 
 passed through the wicket-gate and are treading that 
 path the walls of which are Salvation, but they have 
 not reached the Cross. 
 
 Beloved, here and here alone are to be found 
 the full blessings of the Gospel of Jesus Christ. 
 
 An inch short of this will bring neither spiritual 
 joy, nor peace, nor comfort. Happy, thrice happy, 
 are those who have found rest through Christ’s 
 sorrow, and life through His death. Happy, thrice 
 happy, are those who have the witness in themselves, 
 and, undismayed by coming conflict, can press 
 onward and upward, leaning on nothing but the arm 
 of God and consciously safe in the cradle of His love 
 and care. 
 
 “ When I survey the wondrous Cross 
 On which the Prince of Glory died ; 
 
 My richest gain I count but loss, 
 
 And pour contempt on all my pride. 
 
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 Forbid it, Lord, that I should boast 
 Save in the death of Christ, my God ; 
 
 AU the vain things that charm me most 
 I sacrifice them to His blood. 
 
 See from His head, His hands, His feet, 
 Sorrow and love flow mingled down ; 
 
 Did e'er such love and sorrow meet 
 Or thorns compose so rich a crown ? 
 
 Were the whole realm of nature mine 
 That were an offering far too small ; 
 
 Love so amazing — so divine 
 
 Demands my life, my soul, my all.” 
 
 
TENTH DAY 
 
 EARLY TRIALS , 
 
 “ They are like the deaf adder that stoppeth her earl 
 
 Psalm lviii. 4. 
 
 /<7>HE serpent-charmers of India illustrate very 
 j strikingly the allusion in this verse and that 
 which follows it — “ which will not hearken to 
 the voice of the charmers, charming never so 
 wisely.” — Psalm lviii. 5. It will be enough to 
 observe that the power these men have over these 
 reptiles of the East is most surprising. 
 
 By the use of music they are able to subject 
 them entirely to their will. But, it is said, there is 
 one species of serpent which defies all their skill. 
 There is “ the deaf adder that stoppeth her earl 
 Can anything more expressively set forth those 
 sinners who can be neither convinced nor persuaded, 
 who turn a deaf ear to all the warnings and entreaties 
 of those who would arouse them to a sense of danger, 
 and who in their folly sleep out their fatal sleep, to 
 awake in a fearful world from which there is no 
 escape, and a terrible condition which is inevitably 
 fixed for ever? Such were the characters which 
 Christian met almost as soon as he had pursued his 
 way from that Cross which had inspired him with so 
 
 i 
 
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 much joy, and we learn how early are those trials 
 which beset us even after we have lost our burden 
 and received the foretaste and pledge of that glory 
 which shall be ours in the great day which is to 
 come. Let us now take up our story. 
 
 “ I saw then in my dream that he went on thus 
 even until he came at a bottom where he saw, a little 
 out of the way, three men fast asleep, with fetters 
 upon their heels. The name of the one was Simple, 
 another Sloth, and a third Presumption. Christian 
 then, seeing them lie in this case, went to them, if 
 peradventure he might awake them, and cried, 
 you are like them that sleep on the top of a 
 mast, for the dead sea is under you, a gulph that 
 hath no bottom ; awake-, therefore, and come away. 
 Be willing also, and I will help you off with your 
 irons. He also told them, If he that goeth about 
 like a roaring lion comes by, you will certainly 
 become a prey to his teeth. With that they looked 
 upon him, and began to reply in this sort : Simple 
 said, I see no danger ; Sloth said, Yet a little more 
 sleep ; and Presumption said, Every vat must stand 
 upon its own bottom. And so they lay down to 
 sleep again, and Christian went on his way.” 
 
 Let us now, then, take up our first point. 
 
 1. — Simple — Sloth — Peesttmption. — Concern- 
 ing these let us observe — where these men were — 
 what they were doing — what their condition was. 
 
 Whebe these Men webe. — “ A little out of 
 the way." They were not on the path in which 
 
Early Trials. 
 
 131 
 
 Christian was going. Such are not found in the 
 narrow way — but just out of it — even in that broad 
 road which leadeth to destruction. We have here 
 the scriptural description of the unconverted — “ out 
 of the way.” The Wise King speaks of “the man 
 that wandereth out of the way.” — Prov. xxi. 16. 
 St. Paul, alluding to the state of the unregenerate 
 world, says : “ They are all gone out of the way.” 
 — Rom. iii. 12. And again, speaking of the incom- 
 parable Priesthood of the Saviour, he writes : “ Who 
 can have compassion on the ignorant and on them 
 that are out of the way.” — Heb. v. 2. Thus was it 
 with Simple , Sloth , and Presumption — types of large 
 classes, blind to the beauty of religion, deaf to all 
 warning and entreaty — they are out of the way. In 
 their lives they throw contempt on the glorious 
 declaration “I am the icay — no man cometh unto 
 the Father but by Me.” — John xiv. 6. And, in their 
 end they supply a sad commentary on the words of* 
 Solomon — “ There is a way that seemeth right unto 
 a man, but the end thereof are the ways of death.” — 
 Prov. xvi. 25. 
 
 Again, what these Men were doing. — They 
 were u fast asleep.” There is the sleep of the soul as 
 well as the sleep of the body. A state of supine- 
 ness and indolence concerning spiritual things is a 
 condition of slumber, so deep, so awful, that nothing 
 less than the voice of God can break it. “ Awake, 
 thou that sleepest, and arise from the dead, and 
 Christ shall give thee light.” — Ephes. v. 14. Thus 
 was it with Simple , Sloth , and Presumption. They 
 
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 were “fast asleep ” — representing tens of thousands 
 who close their eyes to all danger, stop their ears 
 against all warning, and wrap round them the 
 coverlet of indifference without ever suffering the 
 prayer of the Psalmist to rise to their lips — “ Lighten 
 my eyes ; lest I sleep the sleep of death.’ ’ — 
 Psalm xiii. 3. 
 
 Once more — What their Condition was. — 
 “ Fetters upon their heels. They were bound — 
 miserable slaves — the more truly so because uncon- 
 scious of the fact. Wrapped in their dreams they 
 knew nothing of their wretched state — types of the 
 unconverted, who are “ tied and bound with the 
 chain of their sins ” — and yet, fast asleep on the bed 
 of carnal security, unconscious of their real condition. 
 They cry out, “ Let us eat, drink, and be merry, 
 for to-morrow we die.” 
 
 These were the characters which Christian met 
 almost as soon as he had resumed his journey. 
 Three men — a little out of the way — fast asleep — 
 with fetters on their heels. Simple , Sloth , and 
 
 Presumption . 
 
 We have heard how Christian came up to these 
 sleepers and endeavoured to arouse them. He told 
 them of their danger, offered to rid them of their 
 irons, warned them of the roaring lion, but all to no 
 purpose. “ Simple said, I see no danger; Sloth said, 
 Yet a little more sleep ; and Presumption said, 
 Every vat must stand upon its own bottom.” And 
 it is expressively .added, “ and so they lay down to 
 sleep again, and Christian went on his way,” 
 
Early Trials. 
 
 133 
 
 In the conduct of Christian, let us see the holy 
 zeal of an enlightened conscience. He could not 
 pass these sleepers without warning them of their 
 peril. He could not leave them without offering to 
 get for them the blessing he himself enjoyed. “I 
 will help you off with your irons ” was the proffer 
 he made to them. So is it ever with those who 
 have drank in mercy at the foot of the Cross. 
 Knowing the power of the grace which has reached 
 them, conscious of the sweetness of that redeeming 
 love which constrains them, they are deeply anxious 
 for others, and spare no pains to arouse the simple 
 ones from their guilty sloth and to win them from 
 their sinful presumption. 
 
 And is there not something most refreshing in 
 the ardour which succeeds on every genuine 
 conversion ? Who is there will not forgive a little 
 lack of prudence in the heart filled with its new love 
 to our adorable Saviour ? Give me the very errors 
 of an earnest soul, before the cold correctness and 
 stiff orthodoxy of fashionable Christianity. 
 
 My reader, can you see yourself in Christian ? 
 Are you filled with holy zeal in your Saviour’s great 
 cause ? Have you cdme upon Simple , Sloth, and 
 Presumption , and dared to cry in their ears, “ Awake, 
 thou that sleepest ” — Escape for thy life” — “Flee 
 from the wrath to come ? ” 
 
 Oh, if you are unconscious of this earnest desire 
 to arouse the slumbering souls of the unconverted ; 
 if you care not that Simple, Sloth, and Presumption 
 sleep on, and, like the Priest and the Levite, you 
 pass by on the other side ; take it as a proof that 
 
134 
 
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 you are scarcely awake yourself; rest not until you 
 have flung off the chain about your own heels, and, 
 beneath the shadow of the Cross, implore the 
 quickening and constraining grace of -God, that, 
 having found comfort, hope, and joy yourself, you 
 may go forth armed with the vigour of a new faith 
 to win others to your Master’s side. 
 
 And, alas ! how many there are represented by 
 Simple , Sloth , and Presumption . 
 
 “ I see no danger,” cries one, “ ‘ to-morrow 
 shall be as this day, and much more abundant.’ — 
 Isaiah lvi. 12. I kn'ow you preachers are always 
 prophesying the end of the world, but I see no signs 
 of it. It will be time enough when the peril is 
 more obvious. Meanwhile let me alone. ‘ When I 
 have a more convenient season I will send for 
 thee.’ ” 
 
 Thus was it with the antediluvians when Noah 
 preached to them. “ Flood ! ” they would say, 
 “ What Flood ? The sky is bright and blue, the sun 
 rises and sets as usual, the stars have not grown 
 dim, the seasons have not halted on their way. 
 What Flood? Oh, poor silly old man, lay by your 
 
 hammers and go home. Discharge your workmen 
 
 * 
 
 and have done with these ravings. We see no 
 danger. Let us alone. We are too busy to attend 
 to you.” Such was Pharaoh when he said “ Who 
 is the Lord, that I should obey his voice to let Israel 
 go?” He saw no danger. The presence of Moses 
 and Aaron created no fear in that proud and 
 rebellious soul. He knew better, and flung every 
 warning from him. He treated the servants of 
 
Early Trials. 
 
 135 
 
 Jehovah with disdain, and, wrapped in his royal 
 pride, he laughed all their threatenings to scorn. 
 
 “ I see no danger ” arises from thousands of lips. 
 In vain, like Christian, we tell them of God’s broken 
 law. In vain we tell them of God’s inflexible justice. 
 In vain we warn them of the broad road, and invite 
 them to the narrow way. In vain we tell them 
 there is such a place as hell. They answer as they 
 lay down to sleep again,” “ I see no danger ,” and 
 distressed and disheartened we have to go on our 
 way. 
 
 “ A little more sleep ” says another, “ why do 
 you make me miserable with such gloomy subjects ? 
 If I join you, how can I take my ease or follow my 
 pleasure ? I am young — I am healthy — I am strong 
 — let me have my fill of worldly enjoyments and do 
 not disturb me by making me think I am doing 
 wrong, and filling my mind with thoughts of a sad 
 future which I do not believe will ever come.” 
 
 Such was Felix when Paul ‘ c reasoned of 
 righteousness, temperance, judgment to come.” He 
 trembled. Conscience was disturbed. But Sloth 
 said “a little more sleep.” “ Go thy way for this 
 time, when I have a convenient season I will call for 
 thee.” — Acts xxiv. 25. Thus is it with multitudes. 
 They would be let alone. They hug their chains. 
 They do not want to awake out of sleep. They are 
 satisfied to remain as they are. Oh, fearful state! 
 There is nothing so sad, so melancholy, as the 
 slumbers of the unconverted soul. Like the fumes 
 of opium they are pleasant, but alas ! they are fatal. 
 My readers, are any of you asleep? When earnest 
 
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 and anxious friends would arouse you, do you cry 
 “ Yet a little more sleep?" Be wise. In the 
 strength of divine grace start to your feet and gain 
 the road that leads to the celestial city. You may be 
 on fdie very border land. How fearful is the 
 thought — as fearful as it is true — it is possible to be 
 fast asleep , and yet only “a little out of the way." 
 
 “ Every vat must stand on its own bottom ,” says 
 a third, “Thank you, kind Christian,” says Presump- 
 tion, “it is very good of you, no doubt, to trouble 
 yourself about me, but pray mind your own business. 
 I am glad if you really feel as happy as you say you 
 do, and I hope you will not be disappointed of the 
 heaven-built walls, the pearly gates, and streets of 
 shining gold, but I shall really feel very much 
 obliged if you will allow me to enjoy my own 
 opinion. My religion, I admit, is not quite the same 
 as yours, but I think it is much more sensible. I try 
 to do my duty — 1 have never done anybody any 
 harm — I pay my way — I subscribe to the charities — 
 and I am quite willing to leave the rest. ‘ Every vat 
 must stand on its own bottom .’ ” Such is the 
 Secularist who is prepared to denounce the Bible as 
 a fable and the Gospel as a dream. For this life he 
 lives — for this world he toils. He stands on the 
 ground of his own merit, and while he is bound to 
 admit the fact of death, he laughs to scorn all the 
 solemn issues of judgment and eternity. 
 
 My dear reader, these three men — Simple* 
 Sloth , and Presumption — have had their followers in 
 every age. They are “ fast asleep ,” almost under 
 the shadow of the Cross — beneath the most faithful 
 
Early Trials . 
 
 137 
 
 preaching — untouched by our most earnest appeals — 
 uninfluenced by our most fearful warnings — wrapped 
 in sleep as profound as the slumber of the grave 
 itself. 
 
 Oh, if I have sketched the condition of one who 
 reads these lines, let me urge on such the duty of 
 instant decision. 
 
 Parley with the spirit of slumber and you are 
 conquered. Of all slaves the sluggard is the truest 
 and the saddest. It is the same in spiritual things. 
 A mighty effort must be made. Every muscle will 
 be wanted if the chain is to be broken and flung 
 away. “ Now is the accepted time ; now is the day 
 of salvation.” Simple , Sloth, Presumption, arouse 
 yourselves ! “ Awake, thou that sleepest ; arise from 
 the dead and Christ shall give thee light ! ” 
 
 Our second point will be a very brief notice of 
 two more characters on whom Christian came soon 
 after he had left the sleepers. 
 
 2. Formalist and Hypocrisy. — Christian is 
 described as pursuing his journey, very much 
 concerned at what he had seen, and we read, “ as 
 he was troubled thereabouts he espied two men come 
 tumbling over a wall on the left hand of the narrow 
 way ; and they came up apace to him. The name 
 of the one was Formalist, and the name of the other 
 Hypocrisy.” 
 
 I beg you will read at your leisure the conver- 
 sation which Christian had with Formalist and 
 Hypocrisy . I may observe that they both answered 
 together, being fellow countrymen and bosom friends. 
 
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 They were both born in the same land— the land of 
 Yain-Glory, and both were seeking the same thing — 
 praise at Mount Zion. 
 
 And, wherein do they differ ? They are each 
 a type of character, and each represents vast numbers 
 of professing Christians. In Formalist we see those 
 who, under a robe of religiousness, deceive them- 
 selves. In Hypocrisy we see those who deliberately 
 lay themselves out to deceive others. Asked why 
 they had not come in at the gate which stood at 
 the beginning of the way, they replied that the 
 inhabitants of Yain-Glory considered it too far, and 
 that their usual way was to make a short cut of it 
 and climb over the wall. Christian reminded them 
 such was a tresspas against the Lord of the City. 
 They told him there was no need to trouble about 
 that, for they had custom for what they did and 
 could produce, if need were, witness to it for more 
 than a thousand years. 
 
 In vain Christian asked, “Will your practice 
 stand trial at law?” Again they pleaded custom, 
 and, “besides, said they, if we get into the way, 
 what matter is it which way we get in ? if we are in, 
 we are in. Thou art but in the way who, as we 
 perceive, came in at the gate ; and we are also in the 
 way that came tumbling over the wall. Wherein, 
 now, is thy condition better than ours? ” 
 
 What a wonderful picture we have here. 
 Formalist and Hypocrisy have thousands of followers. 
 Their principle is, “a short cut to heaven.” They 
 want to reach the celestial city, but they prefer not 
 going quite so far round as the wicket-gate. They 
 
Early Trials. 
 
 189 
 
 who go to the Priest for absolution take a short 
 cut. They who do penance as a satisfaction for sin 
 and afflict their bodies for the sake of their souls, 
 take a short cut. They who are contented to believe 
 just as the Church believes, and do not care to read 
 the Bible for themselves, take a short cut. They 
 who trust for salvation in their baptism, or rest 
 satisfied with either Church, sacrament, or ministry, 
 take a short cut. Short cuts have ruined millions. 
 They may do very well for the inhabitants of Vain- 
 Glory, but, while Formalist and Hypocrisy climb up 
 “ some other way” and are therefore thieves and 
 robbers, Christian will take the path authorised by 
 the Lord of the city, through the wicket-gate. “ I 
 am the way .... no man cometh unto the Father 
 but by me.” 
 
 Formalist and Hypocrisy could not see much 
 difference beween themselves and Christian. As to 
 the laws and ordinances of which Christian spoke 
 they doubted not they should as conscientiously do 
 them as he. 
 
 “ Therefore, said they, we see not wherein thou 
 differest from us, but by the coat that is on thy back, 
 which was, as we trow, given thee by some of thy 
 neighbours to hide the shame of thy nakedness.” 
 
 To many there may not appear very much 
 difference between the real Christian and the mere 
 formalist and hypocrite. To some, all appear 
 travelling the same road. My Christian brother, 
 you must expect to be misjudged by those who 
 have no sympathy with your desires and no belief in 
 your views. The very coat on your back will give 
 
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 them the opportunity of turning your deepest con- 
 victions into ridicule. How do you meet such 
 opposition ? Can you, like the hero of our story, 
 stand firm in the assurance that no laws and ordin- 
 ances can save you, and that there is only one way 
 to heaven, even through the one door appointed by 
 the Lord of the city — the door Christ Jesus? Can 
 you tell of His kindness to you in giving to you that 
 robe of righteousness for those miserable rags which 
 once covered you ? Can you feel assured that he will 
 know you in this dress when you arrive at the gate 
 of the city ? Can you speak of the mark upon your 
 forehead — the sanctifying grace of His Holy Spirit — 
 which seals you as His own — and of the roll — “ the 
 exceeding sweet and precious promises ” — the assur- 
 ance of your adoption and eternal safety ? 
 
 If all this happiness be yours, then let Formalist 
 and Hypocrisy laugh. Take your path and leave 
 them to theirs. Let your eyes be often on the roll 
 which the shining ones have given you. Live on the 
 promises. He who would reach heaven must expect 
 very much to walk alone. But remember “ the 
 kingdom of God is within you,” and, with angels 
 around you, and a world beneath your feet, you shall 
 enter one day into the celestial city, and depart no 
 more for ever. 
 
 “ Sinner * turn, why will ye die ? 
 
 God your Maker, asks you why — 
 
 God who did your being give, 
 
 Made you with Himself to live — 
 
 He the fatal course demands, 
 
 Asks the work of His own hands ; 
 
 Why ; ye thankless creatures, why 
 Will you cross His love, and die ? 
 
Early Trials. 
 
 141 
 
 Sinner, turn ; why will ye die ? 
 
 God, your Saviour, asks you why — 
 God, who did your souls retrieve, 
 Died Himself that ye might live. 
 Will you let Him die in vain, 
 
 Crucify the Lord again ? 
 
 Why ; ye ransomed sinners, why 
 Will you slight His grace, and die ? 
 
 Sinner, turn ; why will ye die ? 
 
 God the Spirit, asks you why — 
 
 He who all your lives hath striven, 
 Urged you to contend for heaven. 
 Will you not His grace receive 1 ? 
 
 Will you still refuse to live'? 
 
 Why, ye long sought sinners, why 
 Will you grieve your God, and die?” 
 
ELEVENTH DAY. 
 
 THE HILL DIFFICULTY . 
 
 “ Ye are all the children of light and the child- 
 ren of the day : ice are not of the night , nor of 
 darkness. Therefore let us not sleep as do others ; 
 hut let us icatcli and he sober .” — 1 Thes. v. 5, 6. 
 
 /<7>HAT which St. Paul here applies to the second 
 j coming of our Lord is applicable to the 
 Christian life in general. As sincere Chris- 
 tians professedly we are enlightened by the Spirit of 
 God. Our walk through the world is distinguished 
 by the absence of darkness, by wakefulness, watch- 
 fulness, spiritual activity. Others sleep. Indifference 
 closes their eyes, not only to all the perils of their 
 condition, but to all the beauty of holiness which 
 shines forth in those who are “ the children of the 
 light and of the day.” And the will of God is our 
 victory over every enemy in our path. We have a 
 pledge which we know shall never be broken as our 
 strongest consolation in the hour of temptation and 
 trial. 
 
 But while God engages to do His part we have 
 to do ours. Divine sovereignty and human effort 
 are links in the same chain. Therefore, while the 
 
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 apostle would leave no traveller to Zion without the 
 assurance of God’s presence, the ministry of holy 
 angels, and the bright home awaiting him, he adds 
 the solemn caution and injunction of our text : “let 
 us not sleep as do others ; but let us watch and be 
 sober." And this is the same lesson conveyed by 
 that interesting portion of Bunyan’s Allegory which 
 we have to consider this day. 
 
 The author of the “ Pilgrim’s Progress ” had 
 studied human nature and knew it to be weak and 
 frail taken even at its best. Bis own spiritual 
 experience had taught him the need of incessant 
 prayerfulness and watchfulness in the journey from 
 the City of Destruction to the Celestial City. He 
 had learned that the holiest and best were liable to 
 fall and lose their assurance. No man more strongly 
 than himself ever asserted the fact that personal 
 salvation need be no matter of uncertainty or doubt, 
 but none ever felt more powerfully the necessity for 
 giving all diligence to make his “ calling and election 
 sure.” We have seen Christian with his burden on 
 his back. We have seen that burden roll off into the 
 mouth of the sepulchre at the foot of the Cross. We 
 have seen Christian with all his sins forgiven, clothed 
 in a beautiful robe, sealed as the inheritor of future 
 blessing, and the possessor of the assurance of his 
 acceptance which could cheer him onward and 
 upward to the very gates of his celestial home. We 
 have heard how with exulting heart he received these 
 gifts from the three shining ones, and, evidently 
 shrinking from no effort and fearing no danger, 
 “gave three leaps for joy and went on singing.” 
 
The Hill Difficulty. 
 
 145 
 
 In the last chapter we dwelt upon the early trials on 
 which he came almost as soon as he had turned from 
 the Cross. We left Simple, Sloth, and Presumption 
 fast asleep where he found them. "Formalist and 
 Hypocrisy walked by his side, but to the solemn 
 things he pressed upon them they “ gave him no 
 answer ; only they looked upon each other and 
 laughed.” Very differently was Christian employed. 
 He kept before the mockers. Deeply he felt their 
 folly, for his talk with himself was “ sometimes 
 sighingly and sometimes comfortably.” But his eyes 
 were upon the roll which the shining ones gave him, 
 and he was refreshed. 
 
 We now resume our story. The Dreamer tells 
 us — “I beheld then that they all went on till they 
 came to the foot of the hill Difficulty, at the bottom 
 of which was a spring. There were also in the same 
 place two other ways, besides that which came 
 straight from the gate : one turned to the left hand 
 and the other to the right, at the bottom of the hill ; 
 but the narrow way lay right up the hill, and the 
 name of the going up the side of the hill is called 
 Difficulty.” 
 
 Arrived at the Hill Difficulty , let us first look at 
 the peculiarities of the place, and secondly at what 
 happened to Christian there. 
 
 1. The Peculiarities of the Place. — 
 From the description here given to us we see that 
 it was steep — its very name implies this — at the 
 bottom there was a spring of water — there were 
 three paths — two at the foot of the hill, one to the 
 
 K 
 
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 right and the other to the left called Danger and 
 Destruction — and a third up the hill straight before 
 the Pilgrims. 
 
 Now let Us see the spiritual meaning of all this. 
 We must not miss the lessons which the illustrious 
 Dreamer meant to give us. When we have reached 
 the foot of the Cross we are on the roacl to heaven, 
 but we are not in it. If we think from that moment 
 it will be nothing but bright days and plain sailing 
 we shall find ourselves greatly mistaken. 
 
 There is the Hill Difficulty. We must look out 
 for it and not be surprised if we have to scale it on 
 our hands and knees. Do you inquire why this hill 
 should be placed in our way ? I answer, because we 
 have to endure hardness as soldiers of Jesus Christ. 
 And not only so. Our faith has to be tested and 
 proved. You remember how Abraham mounted the 
 Hill Difficulty when God said to him “ Take now 
 thy son, thine only son Isaac, whom thou lovest, and 
 get thee into the land of Moriah ; and offer him 
 there for a burnt offering upon one of the mountains 
 which I will tell thee of.” — Gen. xxii. 2. You 
 remember how Job mounted the Hill Difficulty when 
 with shaven head and rent garment, as calamity 
 after calamity broke upon him and the iron entered 
 his soul, he said “ The Lord gave and the Lord hath 
 taken away ; blessed be the name of the Lord.” — 
 Job. i. 21. You remember how Noah mounted the 
 Hill Difficulty when for a hundred and twenty years 
 he hammered at a strange ship amidst the laughter 
 and ridicule of the witlings of his day. — Gen. vi. 3. 
 You remember how Peter mounted the Hill Difficulty 
 
The Hill Difficulty. 
 
 147 
 
 when beneath the lowly garb and despised person of 
 the Teacher of Nazareth he saw Him of whom 
 Isaiah wrote and David sang — “ The light to lighten 
 the Gentiles and the glory of His people Israel. ” 
 “ Thou art the Christ, the Son of the living God.” — 
 Matt. xvi. 16. 
 
 My reader, there was deep meaning in those 
 words of our Lord addressed to His disciples of old 
 — “ verily I say unto you, If ye have faith as a grain 
 of mustard seed, ye shall say unto this mountain, 
 Remove hence to yonder place ; and it shall remove ; 
 and nothing shall be impossible unto you.” — 
 Matt. xvii. 20. What was this but declaring that 
 the province of Faith is to mount the Hill Difficulty ? 
 And can we suppose that in this conflict with evil, 
 this battle with sorrow, temptation, and trial, we 
 shall be left unassisted? What does Bunyan mean 
 to teach us by that spring at the bottom of the Hill ? 
 Are we not told that before Christian began to climb 
 he applied to the spring, and, having drunk and 
 refreshed himself, went rejoicing up the hill? Does 
 not this set before us the assurance of strength equal 
 to our day ? Does it not remind us of the prophet’s 
 words: “ They shall not hunger nor thirst ; neither 
 shall the heat nor sun smite them : for He that hath 
 mercy on them shall lead them, even by the springs 
 of water shall He guide them ? ” — Isaiah xlix. 10. 
 
 When we look up the Hill Difficulty and think 
 of its rugged path shall we not comfort ourselves 
 with the Psalmist’s words — “ All my springs are in 
 thee?” (Ps. lxxxvii. 7), and rejoice in that promised 
 grace which cheered him in the darkest hour and 
 
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 nerved him for the roughest way? “ The Lord is 
 my shepherd ; I shall not want. He maketh me to 
 lie down in green pastures ; he leadeth me beside the 
 still waters. ” — Ps. xxiii. 1, 2. 
 
 We see, then, every Christian has to mount the 
 Hill Difficulty. There is many an evil habit to 
 be put down and conquered, many a struggling lust 
 to be crushed and overcome, many a trial to be 
 manfully met and vanquished, many a plant of 
 selfishness, pride, and worldliness to be uprooted 
 and destroyed. But see what springs of strength, 
 comfort, and refreshment are provided. We are not 
 called upon to climb the Hill Difficulty unaided. All 
 our springs are in Christ. 
 
 “I heard the voice of Jesus say 
 Behold I freely give 
 
 The living water — thirsty one, 
 
 Stoop down, and drink, and live. 
 
 I came to Jesus, and I drank 
 Of that life-giving stream ; 
 
 My thirst was quenched, my soul revived, 
 
 And now I live in Him.” 
 
 But let us see the fate of Formalist and 
 Hypocrisy . They saw the hill was steep and high. 
 They looked at the two paths — Danger and Destruc- 
 tion — and, supposing that they would meet again at 
 the end with that hard and rugged road up which 
 Christian went, Formalist took one path and 
 Hypocrisy the other, both perishing at last, one lost 
 in a great wood, and the other in “ a wide field full 
 of dark mountains, where he stumbled and fell and 
 
 rose no more. 
 
The Hill Difficulty . 
 
 149 
 
 We must notice both these wretched men 
 professedly desired to reach the Celestial City. They 
 supposed the paths they took would finally bring 
 them there. Thus is it with thousands. They are 
 frightened at the Hill Difficulty and turn from the 
 narrow way into the crooked paths of expediency, 
 and full, it may be, of excellent resolutions and good 
 desires, they perish in their sins. 
 
 Now let us look at Christian. He went quickly 
 enough at first, but at last his running and going 
 became clambering, and upon his hands and knees 
 he toiled up the hill. 
 
 Thus is it with the Christian life. With what 
 alacrity we start. With fresh hopes and new-born 
 love in our hearts, we think we cannot get on fast 
 enough. But we soon find the hill-top is not 
 reached so easily. Tests and trials of faith confront 
 us, but, having drunk of the spring, the grace that is 
 in Christ, we “ press forward to the mark/’ mindful 
 of the assurance “ My grace is sufficient for thee,” 
 and confident of the victory which shall finally be 
 ours. 
 
 “ Weak as you are, you shall not faint, 
 
 Or fainting shall not die ; 
 
 Jesus, the strength of ev’ry saint, 
 
 Will aid you from on high. 
 
 As surely as He overcame, 
 
 And triumphed once for you ; 
 
 So surely, you that love His name, 
 
 Shall triumph in Him too.” 
 
 2. What happened to Christian on the 
 Hill Difficulty. — Let us quote the words of the 
 
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 story : “ Now about the midway to the top of the 
 hill was a pleasant arbour, made by the Lord of the 
 hill for the refreshing of weary travellers. Hither 
 therefore Christian got, where also he sat down to 
 rest him. Then he pulled his roll out of his bosom, 
 and read therein to his comfort. He also now began 
 afresh to take a review of the coat or garment that 
 was given him as he stood by the Cross. Thus 
 pleasing himself a while, he at last fell unto a 
 slumber, and thence into a fast sleep which detained 
 him in that place until it was almost night ; and in 
 his sleep his roll fell out of his hand. Now, as he 
 was sleeping, there came one to him and waked him, 
 saying ‘ Go to the ant, thou sluggard ; consider her 
 ways, and be wise/ And with that Christian 
 suddenly started up, and sped on his way, and went 
 apace till he came to the top of the hill.” 
 
 Observe, this pleasant arbour is provided by the 
 Lord of the hill. God very graciously grants His 
 toiling weary people seasons of special comfort, 
 “ times of refreshing,” from His presence. At such 
 periods they feel an unusual sense of joy and peace, 
 and realize more truly than ever their acceptance and 
 salvation. But it is possible for resting to become 
 self-indulgence and it is very easy to be satisfied 
 with ourselves instead of having all our satisfaction 
 in Christ. The shining ones bade Christian look on 
 his roll as he ran — they never told him to rest and 
 read it. Here was his error — yielding to the drowsy 
 prayerless spirit — thinking more of the coat than the 
 real owner of it — and indulging in thoughts which 
 might please himself, he fell first into a doze, then 
 
The Hill Difficulty. 
 
 151 
 
 into a deep sleep, lost time, and worse than that, 
 lost his roll. Thus is it often in the Christian life. 
 We get self-satisfied — we comfort ourselves in the 
 promises and rest in the conviction of our acceptance, 
 but, taking ease where we ought only to take refresh- 
 ment, we sleep when we should be pressing on, fall 
 into a listless inactive state of mind, and lose our 
 assurance altogether. 
 
 Let us learn the lesson. We have no time to 
 rest. Our duty is to go forward. Refreshment we 
 may take, but not ease. If we would keep the roll 
 of our assurance, we must watch and pray — but 
 never sleep. 
 
 Believer, do not forget this. It is a mercy God 
 has not left you to slumber on. The faith of 
 assurance you lost in the arbour, but, thank God, 
 you carried the faith of reliance with you to the top 
 of the Hill. Thus lovingly does God deal with His 
 people. He casts them down, but He does not cast 
 them off, and they sing : 
 
 “ O God, thy mercies fail me never. 
 
 Where once thou lov’st, thou lov’st for ever.” 
 
 “ Now when he was got up to the top of the hill 
 there came two men running against him amain ; 
 the name of the one was Timorous, and of the other 
 Mistrust : to whom Christian said, Sirs, what is 
 the matter ? you run the wrong way. Timorous 
 answered that they were going to the City of Zion 
 and had got up that difficult place : but, said he, the 
 further we go the more danger we meet with ; 
 wherefore we turned, and are going back again. 
 
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 “ Yes, said Mistrust, for just before us lie a 
 couple of lions in the way (whether sleeping or 
 waking we know not) and we could not think, if w T e 
 came within reach, but they would presently pull us 
 in pieces. 
 
 “ Then, said Christian, you make me afraid ; but 
 whither shall I flee to be safe? If I go back to 
 mine own country, that is prepared for fire and 
 brimstone, and I shall perish there. I must venture : 
 to go back is nothing but death ; to go forward is 
 fear of death and life everlasting beyond it. I will 
 yet go forward.” 
 
 Thus, in the conduct of Timorous and Mistrust 
 we have a picture of stony-ground hearers. “ The 
 same is he that heareth the word and anon with joy 
 receiveth it. Yet hath he not root in himself, but 
 dureth for awhile : for when tribulation or persecution 
 ariseth because of the word, by and by he is 
 offended.” — Matt. xiii. 20, 21. 
 
 Such for a time look well. I hey seem as 
 earnest, as active, as spiritually-minded, as full of 
 good resolutions and holy desires, as those who have 
 really the root of the matter in them. But they are 
 soon frightened at the lions in the way. Difficulties 
 on which they had never counted break up all their 
 good w 7 ishes, and they return to the world which 
 in their hearts they had really never forsaken. “ So 
 Mistrust and Timorous ran down the hill , and 
 Christian went on his way." 
 
 It was then Christian missed his roll. What 
 Mistrust and Timorous had said had greatly troubled 
 him, and he had nothing to console him. 
 
The Hill Difficulty. 
 
 153 
 
 True indeed it is “ weak faith saves : stong faith 
 assures. ” "When we lose our assurance we do not 
 lose our souls, but we do lose our comfort. It was 
 thus with Christian. He went forward, but with a 
 heavy heart and trembling step. He missed his roll 
 — his evidence was gone — he was “in great distress. ” 
 At last he thought of his sleep in the arbour. 
 The first thing he did was to fall on his knees and 
 ask God forgiveness, and then, searching on every 
 side of him, he went back to look for his roll. And 
 the truth flashed upon him. He sighed and wept as 
 he thought how he had slept where he ought only to 
 have taken a little refreshment. 
 
 The remembrance of the arbour renewed his 
 sorrow, and, writing bitter things against himself, 
 he reached it, and for a while sat down and wept. 
 At last, looking sorrowfully under the settle, he 
 espied his roll, and with trembling and haste he 
 caught it up and put it into his bosom. Sweetly 
 does the Dreamer tell us how he thanked God for 
 so graciously directing his steps, how nimbly he 
 went up the rest of the hill, how the sun went down, 
 and how sad and sorrowful he became at the remem- 
 brance of the past, and at the thought of what 
 Mistrust and Timorous had told him ; and he 
 concludes this wonderful chapter of his Allegory with 
 the words: “ Thus he went on his way. But while 
 he was thus bewailing his unhappy miscarriage, he 
 lift up his eyes, and behold there was a very stately 
 palace before him, the name of which was Beautiful, 
 and it stood just on the highway side.” 
 
 Let us reflect for a few moments on this. The 
 
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 Christian may lose his assurance, but he shall 
 recover it. Is he brought to see the guilt of self- 
 indulgence and the folly of resting in the promises to 
 the neglect of watchfulness and prayer ? His first 
 act is to ask for pardon — his next is to regain his 
 evidence. His peace returns — but not his joy at 
 once. The sun goes down upon him. Disquieting 
 fears and disturbing doubts assail him, and with 
 sadness he pursues his heavenly journey. 
 
 Believer, take heart and say with Christian, “ I 
 will yet go forward .” The Lord of the way watches 
 your every step. These dark days shall soon be 
 over and the Palace Beautiful — God’s Beautiful 
 House of light and refreshment — shall rise before 
 you. 
 
 Is it not a mercy to know that whilst so many 
 turn back you are constrained to press on ? You 
 lost your roll yesterday but you have found it to-day. 
 While others have tempted you to return, the convic- 
 tion of your heart, in spite of all your weak faith, 
 has been “ I must venture . I will yet go forward .” 
 Let past falls make you more careful for the future. 
 Beware of the arbours. They are for refreshment — 
 not for rest. Remember — you are on a journey — 
 not at home. Be ever watchful — continually in 
 prayer — and strive, by divine help, to preserve the 
 assurance of your acceptance and salvation. Oh 
 for the strong hope and confidence of the assured 
 believer. It is this that makes us superior to all 
 “ the insect cares of life.” It is this that sends 
 us forward in spite of the lions in the way. But if 
 we have it not, let us not despair. Are we relying 
 
The Hill Difficulty . 
 
 155 
 
 upon Christ ? If we are, our salvation is certain, 
 and, assured of it or not, “ when Christ who is our 
 life, shall appear, then shall we also appear w 7 ith 
 Him in glory. ” — Col. iii. 4. 
 
 “ This is not my place of resting, 
 
 Mine’s a city yet to come ; 
 
 Onward to it I am hasting, 
 
 On to my eternal home. 
 
 In it all is light and glory, 
 
 O’er it shines a nightless day ; 
 
 Every trace of sin’s sad story, 
 
 All the curse has passed away. 
 
 There the Lamb our Shepherd leads us, 
 
 By the streams of life along ; 
 
 On the freshest pastures feeds us, 
 
 Turns our sighing into song. 
 
 Soon we pass the desert dreary, 
 
 Soon we bid farewell to pain ; 
 
 Never more be sad or weary, 
 
 Never, never sin again.” 
 
TWELFTH DAY. 
 
 THE PALACE BEAUTIFUL . 
 
 “ Then they that feared the Lord spake often one to 
 another .” — Malachi iii. 16 . 
 
 age in which the prophet Malachi lived 
 j was peculiarly corrupt and degenerate. But 
 notwithstanding the prevalent ungodliness, 
 there were some who retained their piety and 
 preserved their zeal for God. There were those who 
 “feared the Lord .” Few r and feeble as they were 
 they held fast their integrity, and, though iniquity 
 abounded and the love of many had waxed cold, they 
 cheered and' comforted each other on with holy 
 conversation and kindly counsel, the objects of a 
 love which had never left them since it called them 
 from the world, and made them the possessors of a 
 faith of which neither reproach nor persecution could 
 deprive them. — “ Then they that feared the Lord 
 spake often one to another .” 
 
 And thus has it ever been. “ It is with Chris- 
 tians as with burning coals. If these are scattered 
 far apart, one after the other is easily extinguished ; 
 but, when collected together, the fire of one preserves 
 
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 that of the other, and the glowing coals often ignite 
 others that lie near.” The power of association has 
 ever been recognised by Christianity. In its early 
 dawn under the form of Judaism it was remembered 
 in the Passover and Peace offerings which were 
 directed to be eaten in company, and in the long 
 journeys at the annual feasts which thrice a year 
 brought the Lord’s people together. And in the 
 noonday of Christianity is it likely a similar provision 
 should have been forgotten ? The very ordinances of 
 our faith, so simple and so beautiful in a dispensation 
 in which the substance has taken the place of the 
 shadow, are means to the same great and blessed end. 
 The social worship which gathers us together at 
 stated times within the walls of the Sanctuary — the 
 Holy Communion, the sweet emblem of the essential 
 unity of Christ’s kingdom — the comprehensive prayer 
 which proclaims in two words the Fatherhood of God 
 and the Brotherhood of man — the teaching of Him 
 who “ spake as never man spake ” and that of those 
 who spake and wrote as they were “ moved by the 
 Holy Ghost ” — the very churches which, though 
 manifesting much diversity in constitution and 
 opinion, are linked to one common throne, and bound 
 up in one common Saviour — all — all is a recognition 
 of the power of association in its highest, noblest, 
 and purest application. “The?i they that feared the 
 Lord spake often 07ie to another .” 
 
 And this truth stands prominently forth in the 
 portion of the “ Pilgrim’s Progress ” before us to-day. 
 
 Christian has scaled the Hill Difficulty, and 
 here was the point at which we left him at our last 
 
The Palace Beautiful. 
 
 159 
 
 meeting : “Thus he went on his way. But while he 
 was thus bewailing his unhappy miscarriage, he lift 
 up his eyes, and behold there was a very stately 
 palace before him, the name of which was Beautiful, 
 and it stood just on the highway side.” 
 
 That you may rightly understand what is to 
 follow, let me say that the Palace Beautiful 
 represents a Church — as defined in the 19th article 
 of the Church of England — “ a congregation of faith- 
 ful men in which the pure Word of God is preached, 
 and the sacraments are duly ministered according to 
 Christ’s ordinance ; ” and the lesson conveyed is the 
 power of association in spiritual things and the 
 necessity for Church-fellowship for the deepening of 
 piety and the cultivation of Christian graces. 
 
 It seems to me likely enough Bunyan had in his 
 mind that period in his own history when he joined 
 the Baptist Church at Bedford — a step which issued 
 in such immense benefit to his soul. Be this as it 
 may, I am quite sure he intended to assert the 
 supreme importance of every believer being united 
 with some branch of the Christian Church and the 
 blessed reality of that article of the ancient Creed — 
 “the communion of Saints.” Let us, then, accept 
 this fact as beyond all dispute. 
 
 There is much in the divisions of the Church 
 catholic over which we may mourn, but let us not 
 doubt that in them great purposes are being worked 
 out and great ends will be accomplished. Perhaps 
 after all we shall find they were not such gigantic 
 evils as we supposed. It may be, they are parts of 
 that wondrous machinery which, under the divine 
 
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 hand, is to usher in that glorious hour when “ the 
 kingdoms of this world shall become the kingdoms of 
 our Lord and of His Christ.” But the Word of God, 
 supported by our daily experience, asserts the 
 importance of Church-fellowship. There are those 
 who dispute it. They tell us they worship God in 
 the green fields and listen to no preachers but the 
 works of His hand. To this we reply — the God of 
 Nature and the God of Christianity are one. He 
 who thinks the most of His grace will think the most 
 of the works of His hand ; and the same Book which 
 says “ consider the wondrous works of God,” (Job 
 xxxvii. 14), also says, “not forsaking the assembling 
 of ourselves together as the manner of some is.” — 
 Heb. x. 25. 
 
 This will be found to be the teaching of the 
 Palace Beautiful. We must now send Christian on 
 his journey. 
 
 The path leading to the gate of the Palace was 
 “ a very narrow passage some distance from the 
 Porter’s lodge, and the two lions, of which Timorous 
 and Mistrust had spoken with so much alarm, were 
 in the way. Let this remind us, in the first place, 
 that a public profession of religion involved in our 
 formal union with “ a congregation of faithful men ” 
 requires courage. It is not the broad road trodden 
 by the unthinking many, but the “ narrow passage ” 
 frequented by the thoughtful few. We shall have 
 difficulties to encounter and opposition to meet. All 
 the social forces of the world have ever been opposed 
 to decision in religion. If we would tread the 
 “ narrow passage ” we must be contented to leave 
 
The Palace Beautiful . 
 
 161 
 
 the multitude and dare to walk alone. Let it remind 
 us, in the second place, that in throwing in our lot 
 with God’s people we require faith. We shall find 
 the lions in the way. 
 
 There will be dangers, affecting our reputation, 
 our social standing, our appearance in the eyes of the 
 world, and troubles very hard at first sight for flesh 
 and blood to bear — but, as Christian found so we shall 
 find, these dangers and troubles are but imaginary — 
 “ the lions were chained but he saio not the chains .” 
 Like him we shall be afraid and perhaps in the 
 moment of unbelief see nothing but death before us. 
 
 But let us hear what Watchf ul , the porter at the 
 gate, said to him as he saw him halting as if like 
 Mistrust and Timorous he would go back — “ Is thy 
 strength so small ? Fear not the lions, for they are 
 chained, and are placed there for trial of faith where 
 it is, and for discovery of those that have none : keep 
 in the midst of the path and no hurt shall come unto 
 thee.” Thus the strong element in the confession of 
 Christ is faith . It is this that bears us forward in 
 the narrow passage and enables us to turn a deaf ear 
 to the roar of the lions. Like Daniel, we shall say 
 “the lions have not hurt me,” and braced with a 
 vigour which is all-powerful because all-divine, we 
 shall seek the congregation of the faithful, asking 
 with Christian of the porter at the gate — “ Sir, what 
 house is this ? and may I lodge here to-night ? ” 
 
 We have now brought Christian to the gate of 
 the Palace Beautiful — an exquisite picture of the 
 believer entering upon the enjoyment of the com- 
 munion of saints. 
 
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162 Half-hours with Pilgrim's Progress. 
 
 In the conversations which follow we have a 
 sweet mingling of goodly sincerity and loving inter- 
 course. 
 
 Let us try to unfold this as clearly as we can. 
 
 1. Godly sincerity. This we see in Christian. 
 
 In his conversation, first with Watchful and 
 Discretion at the gate, and afterwards with 
 Prudence , Piety, and Charity, godly sincerity is 
 most conspicuous. 
 
 “ The porter asked him whence he was and 
 whither he was going ?” Observe his reply to these 
 questions and to the two others which succeed them. 
 “ I am come from the City of Destruction and am 
 going to Mount Zion ; but because the sun is now 
 set, I desire, if I may, to lodge here to-night .... 
 My name is now Christian, but my name at the first 
 was Graceless ; I came of the race of Japheth, whom 
 God will persuade to dwell in the tents of Shem .... 
 I had been here sooner, but that, wretched man as I 
 am ! I slept in the arbour that stands on the hill-side. 
 Nay, I had, notwithstanding that, been here much 
 sooner, but that in my sleep I lost my evidence, and 
 came without it to the brow of the hill ; and then, 
 feeling for it and finding it not, I was forced with 
 sorrow of heart to go back to the place where I slept 
 my sleep : where I found it and now I am come.” 
 
 What godly sincerity there is in all this. Not a 
 wrong step is hidden, not a single fault palliated or 
 excused. He does not hesitate to avow the desire of 
 his heart, but he owns to all his mistakes and admits 
 all his sin. 
 
The Palace Beautiful. 
 
 163 
 
 Let us see in this one clear evidence of living 
 Christianity. None who by the grace of God have 
 become real Christians will care to cloak anything. 
 This is characteristic of all genuine godliness. 
 Who can read the Bible without discerning this fact ? 
 The very writers of it supply us with examples. How 
 boldly does Moses say of Israel, “ Ye have been 
 rebellious against the Lord from the day that I knew 
 you.” — Deut. ix. 24. How nobly he tells of the 
 falsehood of Abraham and Isaac, of the perfidy of 
 Jacob, of the guilt of Aaron his brother in the matter 
 of the golden calf, and of his own sin which excluded 
 him from Canaan. 
 
 We see the same spirit in the Evangelists and 
 Apostles. Are they wanting in faith, possessing less 
 than a Gentile Centurion ? (Matt. viii. 10). Do they 
 call down upon themselves the rebuke of their 
 Master ? “ Are ye also yet without understanding ? ” 
 — Matt. xv. 16. Are two of them guilty of worldly 
 ambition and ten of wounded pride ? The plain, sad, 
 unvarnished tale is told, not a fault kept back, and 
 not an excuse offered. You never find St. Paul 
 palliating his guilt. He never forgot that he had 
 been “a blasphemer, and a persecutor, and injurious.” 
 You never find St. Peter apologizing for his fall. 
 Each of them could say with St. Paul, “ Our rejoicing 
 is this, the testimony of our conscience that in 
 simplicity and godly sincerity, not with fleshly 
 wisdom, but by the grace of God we have had our 
 conversation in the world.” — 2 Cor. i. 12. 
 
 My dear readers, when we throw in our lot with 
 the Lord’s people let us deal in all frankness with 
 
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 them. If we can tell of sins we have committed 
 and guilt we have incurred, we shall do well, like 
 Christian, to confess all. And should we not bear in 
 mind that the very contrast of what we are now with 
 what we once were is a witness to the grace and love 
 of our Father who has called us out of darkness into 
 His marvellous light ? May we not say : — 
 
 “All that I was , my sin, my guilt, 
 
 My death, was all my own : 
 
 All that I am I owe to Thee, 
 
 My gracious God, alone. 
 
 The evil of my former state 
 Was mine, and only mine ; 
 
 The good in which I now rejoice 
 Is Thine, and only Thine. 
 
 Thy grace first made me feel my sin, 
 
 And taught me to believe ; 
 
 Then, in believing, peace I found, 
 
 And now, I live, I live. 
 
 All that I am e’en here on earth, 
 
 All that I hope to be — 
 
 When Jesus comes, and glory dawns — 
 
 I owe it, Lord, to Thee.” 
 
 God grant us that deep humility which is ever the 
 attendant on true piety, and that godly sincerity 
 which, hiding nothing and confessing all, is ever 
 ready to say, “ By the grace of God I am what 
 I am.” 
 
 But, secondly, in the conversations of this 
 beautiful chapter of our Allegory, we have — 
 
 2. — Loving intercouese. — Watchful , the 
 porter, called Discretion , and concerning the latter 
 
The Palace Beautiful. 
 
 165 
 
 there is one of those little touches so characteristic of 
 Bunyan. When Christian had replied to her 
 questions and said “I have so much the more a 
 desire to lodge here to-night, because by what I 
 perceive this place was built by the Lord of the Hill 
 for the relief and security of pilgrims ” — it is added, 
 “ So she smiled , but the water stood in her eyes ; and 
 after a little pause she said , I will call forth tico or 
 more of the family .” 
 
 What did those tears mean ? Did they not tell 
 of sweet sympathy with Christian in all he had 
 passed through, and holy joy at his presenting 
 himself for admission at the Palace Beautiful ? My 
 reader, the sight of a Christian uniting himself with 
 God’s people is ever a refreshing and joyous one. 
 To see such breaking away from all his fears and 
 confessing Christ before the world, has made the 
 water stand in many eyes. 
 
 And how suggestive is that action of Discretion 
 in calling out Prudence , and Piety , and Charity. 
 What can be more beautiful than the welcome these 
 dwellers in the Palace gave to Christian ? “ Come in, 
 thou blessed of the Lord ; this house was built by the 
 Lord of the Hill, on purpose to entertain such 
 pilgrims in.” 
 
 Thus is it the office of Watchful and Discretion 
 at the gate of the visible Church to bring together 
 those whose sympathies are one, to guard against the 
 admission of hypocrites and dissemblers, and take 
 young converts, as Barnabas took Saul, to the 
 company of those who will bid them welcome to their 
 hearts and homes. 
 
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 I must ask you to read for yourselves the 
 conversation of Christian with the three sisters. It 
 is full of interest and w T ill stir up many reflections in 
 the thoughtful mind. I have only time and space to 
 glance at it. 
 
 Piety commences with the question, “ What 
 moved you at first to betake yourself to a pilgrim's 
 life ? ” Christian then told her the story of his 
 pilgrimage, how he had been driven out of his 
 country by a dreadful sound in his ears, the deep 
 conviction that he would be destroyed if he remained 
 there. 
 
 She then inquired, “ But how did it happen 
 that you came out of your country this icay ? ” 
 Christian ascribed everything to God’s grace and 
 mercy, and the kindness of Evangelist in directing 
 him to the Wicket-gate. 
 
 “ But did you not come by the house of the 
 Interpreter ? ” said Piety. Christian then recounted 
 all the lessons he had learned in the Interpreter’s 
 house, the loss of his burden at the sight of the One 
 bleeding upon a tree, the meeting with the three 
 shining ones with the gifts they had bestowed upon 
 him, the story of Simple, Sloth, and Presumption 
 asleep a little out of the way, Formalist and Hypoc- 
 risy who came tumbling over the wall, the hard work 
 he had on the Hill Difficulty, the lions in the narrow 
 passage, and the encouragement he had received from 
 the porter at the gate. 
 
 Then Prudence began. The questions of Pru- 
 dence were of a more searching character, having 
 reference to his thoughts and feelings respecting the 
 
The Palace Beautiful. 167 
 
 place of his birth. “ Do you think sometimes of the 
 country from whence you came ? ” Christian assured 
 her that he did so only with shame and detestation, 
 adding, “ but now I desire a better country that is a 
 heavenly.” He acknowledged the inward conflicts of 
 which he was painfully conscious, and how few and 
 far between were the golden hours when his carnal 
 thoughts were vanquished within him. When asked 
 to mention the means by which this occasional 
 victory was obtained, he replied, “ Yes, when I think 
 what I saw at the Cross, that will do it ; and when I 
 look into the roll that I carry in my bosom, that will 
 do it ; and when my thoughts wax warm about 
 whither I am going, that will do it.” Prudence asked 
 him why he was so desirous of going to Mount Zion. 
 Sweetly Christian replied, “ Why, there I hope to see 
 Him alive that did hang dead upon the Cross ; and 
 there I hope to be rid of all those things that to this 
 day are in me an annoyance to me : there, they say, 
 there is no death ; and there I shall dwell with such 
 company as I like best. For to tell you the truth I 
 love Him because I was by Him eased of my burden ; 
 and I am weary of my inward sickness. I would fain 
 be where I should die no more, and with the company 
 that shall continually cry, ‘ Holy, holy, holy.’ ” 
 
 Then Charity began. True to her name she 
 inquired about his family. Christian, weeping, 
 informed her of his efforts to save them and how he 
 had seemed to them as one that mocked, how with 
 much affection he had prayed to God for them, and 
 how not even his tears or his sad countenance had 
 been sufficient to induce them to accompany him. 
 
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 Charity asked him what they could say for them- 
 selves. Christian told her his wife was afraid of 
 losing the world, and his children were given over to 
 the foolish delights of youth. Moreover, he assured 
 her that though he could not commend his own life, 
 being conscious of many failings he had been very 
 wary of giving them occasion by any unseemly action 
 to make them averse to going on pilgrimage. 
 Indeed, it was for this very thing they had told him 
 he w r as too precise and that he had denied himself of 
 things for their sakes in which they saw no evil. 
 
 Charity was evidently struck with the sweet 
 affection and deep humility of this answer, and was 
 obliged to confess that Christian was fully warranted 
 in the course he had taken. “ Indeed, ‘ Cain hated 
 his brother, because his own works were evil, and his 
 brother’s righteous ; ’ and, if thy wife and children 
 have been offended with thee for this, they thereby 
 show themselves to be implacable to good ; and thou 
 hast delivered thy soul from their blood.” 
 
 Thus did Christian enjoy loving intercourse with 
 these three inmates of the Palace Beautiful. Here 
 we must leave them for the present. But let us 
 learn that in the communion of Saints Discretion, 
 Prudence , Piety , and Charity , four of the Christian 
 graces, grow. ITappy is that Church in which these 
 fruits of the Spirit are found in rich abundance. 
 Well has one said, “How ‘beautiful’ must that 
 Church be where Watchful is the porter; where 
 Discretion governs, where Prudence takes the over- 
 sight ; where Piety conducts the worship ; and where 
 Charity endears the members one to another.” 
 
The Palace Beautiful. 169 
 
 And as members of a Christian Church let us 
 see to it that some such experience as that we have 
 been considering is our own. It is well to tell out at 
 times the hopes and fears which have filled our 
 hearts and the dangers and difficulties we have 
 conquered in our way. Is is well to be able to show 
 the wonderful things that have happened to us at the 
 Cross of Christ. It is well to give proof of the love 
 we bear to our Saviour and of the work of grace in 
 our hearts by our grief over the carnal thoughts and 
 worldly desires which burden and distress us. It is 
 well to clear ourselves of the blood of others and 
 avow the fact that we have done our best to win 
 those we love from the sin and danger of the uncon- 
 verted state. 
 
 Dear reader, it may be we have to travel to the 
 Celestial City without those who are nearest and 
 dearest to us. Let us, however, in the communion 
 of saints, by the help of God, live in the exercise of 
 every Christian grace. 
 
 Let us suffer our sympathies to go forth to all 
 those whose truest and best love is centred in the 
 Saviour. 
 
 Be it ours to live in the enjoyment of the true 
 fellowship of Saints, the loving intercourse of souls 
 filled with kindred desires and warmed by common 
 sympathies, and as soldiers of the Church militant 
 let us look on to the Church triumphant when the 
 sword will be sheathed for ever and all life be an 
 anthem of eternal praise. 
 
 “ Let all the saints terrestrial sing 
 
 O 
 
 With those to glory gone ; 
 
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 For all the servants of our King, 
 
 In earth and heaven are one. 
 
 One family we dwell in Him, 
 
 One Church above, beneath, 
 
 Though now divided by the stream, 
 
 The narrow stream of death. 
 
 One army of the living God 
 To His command we bow ; 
 
 Part of His host have crossed the flood 
 And part are crossing now. 
 
 Our spirits too shall quickly join, 
 
 Like theirs with glory crown’d, 
 
 And shout to see our Captain’s sign, 
 
 To hear His trumpet sound.” 
 
THIRTEENTH DAY. 
 
 THE COMMUNION OF SAINTS. 
 
 “ Where two or three are gathered together in My 
 name , there am I in the midst of them .” — 
 
 Matt, xviii. 20. 
 
 Y SHOULD be willing to rest my belief in the 
 divinity of our blessed Lord on this single text. 
 In the face of such a declaration as this it is a 
 matter of supreme astonishment to me that any can 
 be found to question it. It declares as plainly as 
 words can declare it, that wherever God’s people 
 meet together, whether it be in large numbers 
 beneath the dome of the cathedral or as “two or 
 three ” in an upper room, Jesus Christ is in the 
 midst of them. It declares, that though there are 
 ten thousand such assemblies gathered together at 
 the same time, representing the greatest diversity in 
 worldly rank, and meeting under almost an infinite 
 variety of circumstances, Jesus Christ is in the midst 
 of them. How sweet is the thought. What comfort 
 and encouragement it brings home to the souls of all 
 who meet together for holy purposes, whether it be 
 for public worship, or for sending the Gospel to the 
 heathen, or for the reading of God’s Word, or for the 
 supplication of our Father’s blessing at “ the altar of 
 
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 the household/’ With what joy we meet the taunts 
 of the unbelieving world. We are deeply sensible of 
 our weakness. We know we are but a feeble few. 
 But let men say what they will, and ridicule us as 
 they may, we stand on ground from which they can 
 never drive us — the sure words of the Son of God — 
 “ Where two or three are gathered together in My 
 name, there am I in the midst of them.” 
 
 In the Apostles’ Creed, which we repeat every 
 Lord’s Day in the service of our Church, we profess 
 to believe in “ the communion of Saints .” With 
 thousands this declaration is but a mere form. But, 
 taught by the Holy Spirit, influenced by the con- 
 straining love of Christ, our sympathies must and 
 will go out after those who are partakers of a kindred 
 peace and joy, and who are pressing forward to a 
 like glorious home. 
 
 And what but this is the lesson of “ The Palace 
 Beautiful?” setting forth, as we endeavoured to 
 show in our last reading, the power of association in 
 spiritual things — the conscious union of kindred 
 souls — the loving embrace of hearts tuned to the 
 same music — the communion of happy spirits one in 
 a commom hope and in a common Saviour and 
 Lord. 
 
 We then considered the loving intercourse which 
 Christian enjoyed with Piety, Prudence, and Charity, 
 the three sisters who dwelt in the Palace Beautiful. 
 We have now to dwell upon what further occurred in 
 this home of peace and love. “Now I saw in my 
 dream that thus they sat talking together until 
 supper was ready. So when they had made ready 
 
The Palace Beautiful. 
 
 173 
 
 they sat down to meat. Now the table was furnished 
 with fat things, and with wine that was well refined ; 
 and all their talk at the table was about the Lord of 
 the Hill. Thus they discoursed together till late at 
 night ; and after they had committed themselves to 
 their Lord for protection, they betook themselves to 
 rest. The pilgrim they laid in a large upper chamber, 
 whose window opened towards the sunrising : the 
 name of the chamber was Peace, where he slept till 
 break of day, and then he awoke and sung — 
 
 “ Where am I now ? Is this the Jove and care 
 Of Jesus, for the men that pilgrims are, 
 
 Thus to provide ! that I should be forgiven, 
 
 And dwell already the next door to heaven V’ 
 
 After the conversation Christian must have 
 refreshment, and the sisters bring him a table 
 “ furnished with fat things, and with wine that was 
 well refined. ” Many see in this the celebration of 
 the Lord’s Supper, that sacred feast w T hich is the 
 expression of our gratitude to Christ, and the out- 
 ward manifestation of our fellowship with each other. 
 It is quite possible Bunyan had this great Christian 
 festival in view, for “ all their talk at the table was 
 about the Lord of the Hill,” but he does not say such 
 was his design, and surely we may see in the picture 
 presented to us the social intercourse of believers 
 whose bodily refreshment is sanctified by communion 
 on high and holy themes, and who are mindful of the 
 loving assurance of their Master — “ where two or 
 three are gathered together in My name, there am I 
 in the midst of them.” 
 
 And what can better strengthen and refresh a 
 
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 pilgrim’s soul than sweet converse with those who 
 share with him all his joy, sympathise with him in 
 all his conflicts, and long to enter with him into the 
 bliss of the same glorious home ? When fellow- 
 pilgrims meet even over a social meal, is it unlikely 
 that their talk will be about the Lord of the Hill — 
 what He has done for them, and how He has 
 provided refreshment for them amid all the toil and 
 weariness of their journey ? What sweeter subject 
 of conversation can they have than the triumphs of 
 their great Captain, who on their behalf has fought 
 with and slain him that had the power of death and 
 laid them under perpetual obligation for the display 
 of such surpassing love? And shall they not take 
 pleasure, for each other’s encouragement and comfort, 
 in proclaiming the unequalled affection He has for 
 poor pilgrims, the like of which “is not to be found 
 from the east to the west,” and the voluntary 
 humility and condescension which could make Him 
 strip himself of his dignity for the sake of those who 
 had nothing but helplessness to recommend them to 
 His mercy ? And will they not delight in extolling 
 that goodness which made Him declare that He 
 would not dwell in the mountain of Zion alone, but 
 change the needy from the dunghill into pilgrim- 
 princes to dwell with Him in glory ? 
 
 These were the subjects of conversation at the 
 supper table ; and surely we may see in the picture 
 submitted to us the loving intercourse of believers 
 whose talk is of Jesus, and whose bond of union, 
 stronger than the ties of earth, will outlive the 
 separations of death, and exist firmer and truer still 
 
The Palace Beautiful . 
 
 175 
 
 when, free from a stain of sin or a pang of sorrow, 
 they dwell in the midst of the holy city for ever. 
 
 And after all this refreshing conversation the 
 Sisters and Christian joined in family prayer, that 
 precious evidence of a household in which God dwells, 
 and the guest, no doubt, full of joy and gladness at 
 what he had heard, retired to the chamber of Peace, 
 with its window open towards the sunrising, where 
 he slept till the break of day. 
 
 My dear reader, would you repose calmly and 
 sweetly in the chamber of Peace, fearful of no 
 disturbing storms, and assured of the perfect safety 
 of both body and soul ? — realize sustained commun- 
 ion with Christ, your risen and ascended Lord, and 
 with those who are your brethren and sisters in Him. 
 Here, rest assured, is the source of Peace. Abiding 
 in Christ is the panacea for all human woes. Our 
 frail bark can never founder with the Lord of wind 
 and wave on board. Oh, to reach that state of mind 
 in which saintly Hewitson lived. One who knew 
 him well said of him, “ He seemed to have no gaps 
 — no interval in his communion with God. I used 
 to feel, when with him, that it was being with one 
 who was a vine watered every moment.” 
 
 This was reposing in the Chamber of Peace, 
 with the window opened towards the sun-rising. 
 
 “ When one that holds communion with the skies 
 Has filled his urn where those pure waters rise, 
 
 And once more mingles with us meaner things, 
 
 5 Tis e’en as if an angel shook his wings : 
 
 Immortal fragrance fills the circuit wide 
 That tells us whence his treasures are supplied.” 
 
 In the morning the sweet themes of the previous 
 
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 evening were resumed (for Christians never grow 
 weary of talking of the Lord of the Hill), and the 
 sisters told their guest that “he should not depart 
 till they had showed him the rarities of the place. ” 
 Let us now accompany them, and gather a little 
 instruction from what our Pilgrim heard and saw. 
 The three places he visited were the Study, the 
 the Museum, and the Observatory. 
 
 1. The Study. — Here they showed him the 
 “records of the greatest antiquity. ” What more 
 forcibly than this can set forth the value and precious- 
 ness of Holy Scripture ? Here must weary pilgrims 
 go for strength and refreshment on their way. The 
 Bible is no book of yesterday. It contains truly 
 “records of the greatest antiquity. 5 ’ Portions of it 
 were written 3300 )^ears ago, and are a thousand 
 years older than any other history in this world. 
 Between the age of Herodotus and Thucydides, the 
 oldest of profane historians, and that of Moses, the 
 historian of the Pentateuch, a thousand years elapsed, 
 and the poems of Homer and Hesiod are younger by 
 six hundred years than the works of the great 
 Lawgiver of Israel. 
 
 Let us thank God for His preservation of this 
 grand old volume, which comes down to us with all 
 the honours of age but with none of its infirmities. 
 It is in our hands as fresh, as pure, as glorious, and as 
 free as when it was breathed into human minds and 
 written as with a pen of iron on the rock for ever. 
 Let us see what Christian learned there for the 
 confirmation of his faith and the refreshment of his 
 
The Communion of Saints. 
 
 177 
 
 spirit. Testimony to Christ . He read over the 
 pedigree of the Lord of the Hill, the Ancient of 
 Days. My young reader, in your reading of the 
 Bible never pass over that long list of names in the 
 first chapter of St. Matthew’s Gospel. Those 
 sixteen verses which show you a long line of persons, 
 beginning with Abraham, going on to David, and 
 finishing with Christ, are immensely valuable. And, 
 difficult as they may be fully to understand, bring all 
 the humility of mind you possess to those first five 
 verses with which the Gospel of St. John opens. 
 They declare the “ eternal generation” of Jesus 
 Christ. They announce the fact that He was “ the 
 Son of the Ancient of Days ; ” that He was “ before 
 all things,” and shared the glory of His Father from 
 all eternity. 
 
 Again, Christian heard of the wondrous acts of 
 this illustrious One, and the names of hundreds He 
 had taken into His service, and how he had brought 
 them to eternal happiness and glory. But this was 
 not all. The sisters read to him the deeds of the 
 illustrious dead. From the Holy Scriptures we see 
 how God has triumphed in His people, how they have 
 come off “more than conquerors” in every conflict, 
 and how every worthy act (worthy by reason of 
 imparted grace) is recorded in the Book of Life to 
 the praise of that love which can know no change for 
 ever. Finally, they directed him to notice the 
 pledged word of Christ and the sure word of 
 Prophecy: the first assuring “the chief of sinners” 
 of acceptance, the second inspiring the believer with 
 the conviction that in the end all opposition shall be 
 
 M 
 
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 overthrown, every foe vanquished, and the weakest 
 of the saints brought to his home of glory Thus we 
 draw water out of the wells of salvation. He who 
 is oftenest at the fountain-head of truth will the 
 oftenest go on his way rejoicing. Are you, dear 
 readers, frequently in the Study ? Do you love to 
 pore over the “ records of the greatest antiquity ?” 
 Is the Bible in your eyes always fresh, always 
 interesting, always new? Here is the secret of all 
 true growth. We shall be healthy, vigorous, and 
 strong in our religious life in the measure in which 
 we drink in the “ living water ” of God’s truth. 
 
 2. The Museum. — Here he may be said to 
 have seen two sets of things — both deeply interesting 
 to him. 
 
 Pilgrim Armour . — He saw the equipment which 
 the Lord of the Hill had provided for pilgrims — 
 sword, shield, helmet, breast-plate, all-prayer, and 
 shoes that would not wear out. And how abundant 
 was the provision. There was enough to harness out 
 as many men for the Lord’s service as there were 
 stars in the heaven for multitude. 
 
 If we are to contend successfully and fight our 
 way to the Celestial City, we must take to ouselves 
 “the whole armour of God.” Nothing but the 
 accoutrements of Heaven will do. “ Stand, there- 
 fore, having your loins girt about with truth, and 
 having on the breast-plate of righteousness ; and 
 your feet shod with the preparation of the Gospel of 
 peace ; above all, taking the shield of faith, wdierewith 
 ye shall be able to quench all the fiery darts of the 
 
The Communion of Saints. 
 
 179 
 
 wicked. And take the helmet of salvation, and the 
 sword of the Spirit which is the Word of God.” — 
 Ephes. vi. 14-17. Thus clad we need not fear the 
 issue of conflict. Fight we must — but victory is sure. 
 There are no joints in this armour which the darts of 
 the wicked one can pierce. Pat this armour off, and 
 you are at the mercy of the foe. Keep it on, and 
 you need not fear. 
 
 “ Fight, nor think the battle long ; 
 
 Soon shall victory crown your song.” 
 
 And in the Museum Christian saw 
 The relics of mighty deeds . — “ They showed him 
 Moses* rod ; the hammer and nail with which Jael 
 slew Sisera ; the pitchers, trumpets, and lamps too, 
 with which Gideon put to flight the armies of Midian. 
 Then they showed him the Ox-goad wherewith 
 Shamgar slew six hundred men. They showed him 
 also the jaw-bone wdth which Samson did such 
 mighty feats. They showed him moreover the sling 
 and stone with which David slew Goliath of Gath ; 
 and the sword with which the Lord will ‘ kill the man 
 of sin * in the day that he will rise up to the prey.*’ 
 This was the work of another day. After seeing 
 many more excellent things, with which Christian 
 was much delighted, all went to their rest again. 
 
 And what might Christian learn and what may we 
 learn from these relics of mighty deeds? Certainly 
 not as the Church of Rome would teach us, to worship 
 them. Let us read in them the fact that the 
 Christian’s victory does not depend upon himself, but 
 on the power of the omnipotent God. The sling and 
 
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 stone were far more in David’s hand than Saul's 
 armour would have been upon his person. It was 
 this which made the apostolic band more than a 
 match for the power of Greece and Dome. It was 
 this that made a poor weak Monk stronger than a 
 Pope, and won the battle of the Deformation. 
 
 “It is with swords and bows, with javelins and 
 bombs that we must crush the fury of the devil,” 
 wrote the chivalrous Ulric of Hutton to Martin 
 Luther. Luther wrote back, “ I will not have 
 recourse to arms and blood in defence of the Gospel. 
 By the Word the earth has been subdued ; by the 
 Word the Church has been saved ; and by the Word 
 also it shall be re-established.” 
 
 This was the great lesson Christian learned in 
 the Armoury. Let this truth be one of the 
 foundation-stones of our confidence. Here is the 
 secret of all that wonderful success which has 
 attended the preaching of the Crucified One as the 
 only Saviour of mankind. There is no power in the 
 messenger — it is altogether in the message. The 
 earthen vessel is weak enough : the strength is 
 altogether in the Truth contained in it. In the 
 triumphs of His people God will have all the glory. 
 “ Not by might, nor by power, but by My Spirit,, 
 saith the Lord of Hosts.” — Zech. iv. 6. 
 
 3 . — T he Obsekvatoby . — Christian wai ted 
 another day still at the Palace Beautiful, under the 
 promise that on the morrow, if clear, he should see 
 the Delectable Mountains. 
 
 Prom the top of the house he was permitted to 
 
181 
 
 The Communion of Saints. 
 
 enjoy the sight of Immanuel's Land, a long way off, 
 but so near to the end of his journey that from it 
 could be seen the gate of the Celestial City. 
 
 Dear readers, there are many of us who might 
 get a view of this “ goodly land." The day must be 
 
 clear. It is only when our faith is strong we can 
 enjoy this privilege. 
 
 But there have been saints who have gazed on 
 these woods and vineyards and fruits and flowers 
 that Christian saw. And I believe there are not a 
 few now. Oh that we could ever be looking out on to 
 Immanuel’s Land, that happy stage in our spiritual 
 history when every fear and doubt will be gone, and 
 the eye of faith, with no cloud to intercept its vision, 
 will rest on the gate of the Celestial City as we enjoy 
 a foretaste of the blessedness of heaven. 
 
 “ Oh ! could we make our doubts remove — 
 
 Those gloomy doubts that rise — 
 
 And see the Canaan that we love 
 With unbeclouded eyes. 
 
 Could we but climb where Moses stood, 
 
 And view the landscape o’er ; 
 
 Not Jordan’s streams, nor Death’s cold flood 
 Should fright us from the shore.” 
 
 Now Christian must depart. But he has to pay 
 another visit to the Armoury. There the Sisters 
 harnessed him in a complete suit, and, clad like a true 
 pilgrim-soldier, he proceeded to the gate. He 
 inquired of the Porter if he had observed any pilgrims 
 pass by. Watchful then told him he had seen 
 Faithful , Christian’s townsman and near neighbour, 
 who had probably reached the top of the hill. Then 
 
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 Christian went forward, but not quite alone, for 
 Discretion, Piety, Charity, and Prudence accompanied 
 him to the foot of the hill. They went on together, 
 “reiterating their former discourses” — that is, 
 talking again about the Lord of the Hill, till they 
 began to descend. 
 
 “Then,” said Christian, “as it was difficult 
 coming up, so far as I can see, it is dangerous going 
 down.” 
 
 Prudence told him it was a hard matter for a man 
 to go down into the Valley of Humiliation and catch 
 no slip by the way, and for this reason she and her 
 sisters had gone so far with him. “ So he began to 
 go down, but very warily, yet he caught a slip or 
 two.” 
 
 “ Then,” says the Dreamer,” I saw in my dream, 
 that these good companions, when Christian was gone 
 down to the bottom of the hill, gave him a loaf of 
 bread, a bottle of wine, and a cluster of raisins, and 
 then he went on his way.” 
 
 Thus, brethren, goodness and mercy follow us. 
 We cannot always dwell in the Palace Beautiful. 
 We must descend into the Valley of Humiliation, 
 but there are those who shall bear us company. 
 
 ■ Clad in “ the whole armour of God” — accompanied 
 by those divine graces and virtues which are the pro- 
 vision of our loving Father in Heaven — though we 
 may slip we shall not fall, but accomplish our journey 
 from stage to stage, going on our w T ay rejoicing. 
 
 Let our subject serve to encourage every 
 Christian among us. We remember with what 
 weakness our Pilgrim entered the Palace ; we now 
 
The Communion of Saints. 
 
 183 
 
 see him leave it like a giant refreshed. Let us, like 
 him, love to talk about the Lord of the Hill. Let 
 us go forward strong in imparted strength. The 
 descent may be steep, but we shall get no harm. 
 Our foot may slip, but there is One who will hold us 
 up. Let us not fear. Christian warriors must 
 conquer at the last, and, trampling upon every foe, in 
 due time reach the glorious “ things which God hath 
 prepared for those that love Him. ,, 
 
 “ Soldiers of Christ, arise, 
 
 And put your armour on, 
 
 Strong in the strengtli which God supplies, 
 Through His eternal Son. 
 
 Strong in the Lord of Hosts, 
 
 And in His mighty power, 
 
 Who in the strength of Jesus trusts 
 Is more than conqueror 
 
 Stand, then, in His great might, 
 
 With all His strength endued ; 
 
 But take, to arm you for the tight, 
 
 The panoply of God. 
 
 That having all things done, 
 
 And all your conflicts pass’d 
 
 Ye may o’ercome through Christ alone, 
 
 And stand entire at last.” 
 
FOUKTEENTH DAY. 
 
 THE GREAT ADVERSARY. 
 
 “Resist the devil , and he will flee from you.” 
 James iv. 7. 
 
 D OTICE where Christian was at this time. He 
 was in The Valley of Humiliation . We 
 cannot always dwell in the Palace Beautiful 
 enjoying the Communion of Saints. Christian 
 experience has many changes in it. Somtimes we are 
 enveloped in sunshine — sometimes in cloud. Some- 
 times we are on the top of the hill — sometimes down 
 in the valley. Sometimes we leap with joy — some- 
 times we sit down in sorrow ; and so it is, until we 
 reach the better land, where the sun ever shines and 
 the shadows never fall, and perfect love and perfect 
 peace become our portion for ever. It was so with 
 Christian. Last week we had him in the Palace 
 Beautiful , now we have him in the Valley of 
 Humiliation. But he has provision for the way. 
 He is clad in armour which the fair sisters had put 
 upon him. He has the loaf of bread, the bottle of 
 wine, and the cluster of raisins they had given him. 
 Thus amidst all our changes, “ the Lord will 
 provide.” He does not leave us comfortless. He 
 knows what we are, and all the dangers that 
 await us, and He will give us strength equal to our 
 
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 day. Let God's people feel sure of this. There may 
 be many doubts on the way, but there need be no 
 doubt about the end. There is no promise of freedom 
 from all conflict, but there is the promise of sure 
 victory at last. How happy would it make us fully 
 to realize this. The cause of all our depression and 
 dread is the fact that we only touch Christ when we 
 ought to cling to him. The spirit which rises 
 superior to every disaster and triumphs in every field 
 is that which Job had when he said, “ Though He 
 slay me yet will I trust Him.” Dear reader, pray for 
 strong faith. Well has one said, “If we would be 
 Christian larks and not Christian owls, seek to have 
 more faith ; if we would mount in sunshine, and 
 carol like the bird of day, then seek strong confi- 
 dence.” 
 
 “ Let not fears your course impede, 
 
 Great your strength, if great your need.” 
 
 “ But now, in this Yalley of Humiliation, poor 
 Christian was hard put to it ; for he had gone but a 
 little way before he espied a foul fiend coming over a 
 field to meet him — his name was Apollyon. Then 
 did Christian begin to be afraid, and to cast in his 
 mind whether to go back or stand his ground. But 
 he considered again that he had no armour for his 
 back, and therefore thought that to turn the back to 
 him might give him greater advantage with ease to 
 pierce him with his darts, therefore he resolved to 
 venture and stand his ground ; for, thought he, had 
 I no more in mine eye than the saving of my life, it 
 would be the best way to stand.” 
 
 How soon had things changed with Christian. 
 
The Great Adversary . 
 
 187 
 
 Instead of sweet converse with Discretion, Piety, 
 Charity, and Prudence, he has to meet the foul fiend, 
 the angel of the bottomless pit, Apollyon, the 
 Destroyer. — Rev. ix. 11. Thus is the Christian, like 
 his divine Lord was before him, subject to the 
 attacks of the great adversary, and roaring lion, 
 which goeth about seeking whom he may devour. 
 This will explain many a sad hour in the believer’s 
 spiritual history. Here is the solution of all those 
 perplexing thoughts, distressing doubts, and sinful 
 imaginings which rob him so often of his peace. He 
 is in the Valley of Humiliation and Apollyon is in 
 the way. And such times are great trials of faith. 
 We scarcely know whether to go back or stand our 
 ground. But He who suffers us to doubt does not 
 suffer us to turn back. He may permit us even to fall, 
 but never — never will he see us conquered in the end. 
 And observe the considerations which weighed with 
 Christian. He remembered that he had no armour 
 for his back. To turn, therefore, would have made 
 him an easy prey for his enemy. Has this fact ever 
 struck you that in the “ whole .armour of God,” 
 enumerated in the sixth chapter of the Epistle to the 
 Ephesians, there is no mention of any defence for 
 the back ? There is the girding for the loins, the 
 preparation for the feet, the breastplate of righteous- 
 ness, the shield of faith, the helmet of salvation, the 
 sword of the Spirit, but nothing for the back. There 
 is no provision for cowardice — none for a retreat. 
 “ Wherefore take unto you the whole armour of God, 
 that ye may be able to withstand in the evil day, and 
 having done all to stand.” The enemy must see a 
 
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 full front — the watchword must be “ forward ; ” there 
 must be no turning round. “ He had no armour for 
 his back.” 
 
 My dear readers, we must bear this in mind. 
 “Resist the Devil.” Nothing but direct and uncom- 
 promising resistance will do. To parley is to fall, to 
 turn is to perish, to fight alone is to conquer. 
 “Resist the Devil , and he will flee from you.” We 
 now come to the wonderful picture which, as a 
 description of a believer in deadly conflict with the 
 powers of darkness, has probably never been equalled. 
 
 Let us divide our remarks in this way : — 
 
 1. The Enemy. 
 
 2. The Battle. 
 
 3. The Victory. 
 
 1. The Enemy. — It will be well for us to 
 remember that we are dealing with an allegory. We 
 must not suppose that as an actual fact our great 
 Adversary is such a being as Bunyan has so wonder- 
 fully described. St. Peter did not mean us to suppose 
 he was a lion, and neither are we to imagine that in 
 reality he is anything like this foul fiend Apollyon. 
 The language is altogether figurative, describing 
 character rather than person. Let us look at it. 
 
 “ Now the monster was hideous to behold ; he 
 was clothed with scales like a fish (and they are his 
 pride) ; he had wings like a dragon, feet like a bear, 
 and out of his belly came fire and smoke, and his 
 mouth was as the mouth of a lion. When he was 
 come up to Christian, he beheld him with a disdain- 
 ful countenance, and thus began to question him.” 
 
The Great Adversary . 
 
 189 
 
 Every word of this as a description of Satan, oar 
 great Adversary, is true to Scripture. We see in it 
 subtlety. The “ scales remind us that he is “ that 
 old serpent called the Devil. ” — Rev. xii. 9. We see 
 in it rapidity of motion. “ The wings like a dragon ” 
 recall to us the fact that he is the active spirit of evil. 
 “ going to and fro in the earth,” whose bitter enmity 
 to souls never slumbers and never sleeps. We see 
 in it terrible insidiousness and gigantic strength. 
 The “ feet like a bear ” bring to us his noiseless 
 tread and unsuspected modes of attack, and the 
 power by which he strikes down his poor victims and 
 carries them away “ captive at his will.” We see in 
 it malignity and hatred. The “fire and smoke ” tell 
 us of that spirit of malice and mischief which fills the 
 breast of our great adversary and keeps him ever at 
 one work, ruining immortal souls and dragging them 
 to hell. It tells us of a hunger for inquiry never 
 satisfied . The “mouth as the mouth of a lion” 
 
 reminds us of our “adversary the devil] who as a 
 roaring lion walketli about seeking wTtom he may 
 devour.” This was the bitter and relentless foe who 
 met Christian in the valley, and he lives and labours 
 still. He who tried Job, deceived David, and gave 
 Peter the great sorrow of his life, is as busy, as 
 active, as energetic as ever. He is not always “ the 
 foul fiend.” He is far oftener “the angel of light.” 
 He has as many forms as Proteus — as many colours 
 as the chameleon. Backed by the experience of six 
 thousand years he knows all about human hearts — 
 all the weak points and underground passages— - and 
 leads thousands “ captive at his will.” 
 
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 And how desperately he tries the Believer. 
 Many a Christian has to meet him in the Valley. 
 Sore conflicts have God’s people to wage with their 
 great Adversary. 
 
 Let ns then ever be mindful of his existence. 
 He is no mere creature of the imagination. He is a 
 real being possessed of immense powers and always 
 about us wherever we are. To be forewarned is to 
 be forearmed. Three times did Satan tempt Christ. 
 Times without number he has tempted Christians. 
 Let us not be surprised if we find him in our path. 
 Only one course is open to us. We must neither 
 parley nor fly. “ Resist the devil and he will flee 
 from you.' 
 
 2. The Battle. — I must ask you to read the 
 account of it at your leisure. All I can do is to point 
 out certain things which may enable you the better 
 to understand it. 
 
 The attack of Apollyon was eminently character- 
 istic of Satan, our great adversary, and is full of 
 instruction. 
 
 The first step yj&s a disdainful inquiry. “ Whence 
 come you ? and whither are you bound ? ” Christian 
 replied, “ I am come from the City of Destruction, 
 which is the place of all evil, and am going to the 
 City of Zion.” The second step was a bold demand. 
 Apollyon at once claimed him as one of his subjects, 
 and sternly declared but for the hope of his doing 
 him more service he would have struck him as a 
 deserter to the ground. Christian acknowledged he 
 was once his subject, but that he found his wages 
 
The Great Adversary . 191 
 
 such as no man could live on, therefore as a 
 considerate person he had looked out to mend 
 himself. The third step was an expressed resolve to 
 have his own. Apollyon said, “ There is no prince 
 that will thus lightly lose his subjects, neither will I 
 as yet lose thee.” The fourth step was a coaxing 
 promise — “but since thou complainest of thy service 
 and wages be content to go back, what our country 
 will afford I do here promise to give thee.” 
 
 Christian replied that he was pledged to another, 
 “even to the King of princes.” The fifth step was 
 “ a specious insinuation .” 
 
 Apollyon told Christian he had “ changed a bad 
 for a worse,” and he added, “but it is ordinary for 
 these that have professed themselves his servants, 
 after a while to give him the slip and return again to 
 me. Do thou so, too, and all shall be well.” 
 
 Christian could not be moved. He told his wily 
 foe that he had confidence in his Prince, and 
 believed that he would absolve him from all past 
 sinful compliances, and, further, that he preferred 
 His service, wages, servants, government, company, 
 and country, boldly adding, “ therefore leave off to 
 persuade me further : I am His servant and I will 
 follow Him.” The sixth and last step was a series 
 of malicious accusations. Apollyon bade Christian 
 consider how many of the servants of his Prince had 
 been put to shameless deaths and never been 
 delivered, and how he, on the contrary, had many 
 times delivered either by power or fraud those who 
 had faithfully served him. Christian replied that his 
 Prince permitted such things to happen only to try 
 
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 the love of His servants, and as for the ill-end of 
 which he spoke it was “ most glorious on their 
 account/’ for they wait for their good things to come, 
 “ when their Prince comes in his and the glory of the 
 angels.” Apollyon then accuses Christian of unfaith- 
 fulness, even to his new master, reminding him of 
 the gulf of Despond, his efforts to get rid of his 
 burden, his sinful sleep, the loss of his roll, his fear of 
 the lions, and his vain-glory in telling his experience 
 at the Palace Beautiful. 
 
 Christian meekly owned to all this, but he 
 declared, “ The Prince whom I serve and honour is 
 merciful and ready to forgive.” 
 
 Then Apollyon threw away his mask. Christian 
 in act if not in word had defied him. Apollyon 
 “ broke out into a grievous rage, saying, I am an 
 enemy of this Prince ; I hate his person, his laws, 
 and people. I am come out on purpose to withstand 
 thee.” 
 
 The Christian warrior boldly answered, 
 “ Apollyon, beware what you do ; for I am in the 
 King’s highway ; the way of holiness ; therefore take 
 heed to yourself.” 
 
 Apollyon then filled “the whole breadth of the 
 way” and said, “ I am void of fear in this matter; 
 prepare thyself to die ; for, I swear by my infernal 
 den that thou shalt go no further : here will I spill 
 thy soul.” 
 
 How wonderfully does Bunyan describe the 
 battle — how Christian caught Apollyon’s dart upon 
 his shield, how he drew his sword but received 
 wounds in his head, hand, and foot — how Apollyon 
 
The Great Adversary . 
 
 193 
 
 pressed on him, and how, fighting for half a day, 
 Christian by reason of his wounds grew weaker and 
 weaker — how Apollyon espying his opportunity 
 gathered up close to Christian and gave him such a 
 fall that his sword flew out of his hand — how the 
 fiend made sure of his victim, and Christian, just as 
 the last blow was descending upon him, caught his 
 sword and gave his enemy a deadly thrust — and 
 how, perceiving that, he made at him again, saying 
 “ Nay, in all things we are more than conquerors 
 through Him that loved us,” and how Apollyon 
 spread forth his dragon’s wings and sped him away, 
 that Christian saw him no more. 
 
 This was the battle. It is not that all have 
 such a conflict with the powers of darkness. It is 
 probable that Bunyan described a portion of his own 
 history, but it is quite possible he has described no 
 portion of yours or mine. But there are those who 
 have passed through scenes as terrible as this, and 
 men like St. Paul and Luther have, like Christian, 
 had to tell how they met, fought, and conquered 
 Apollyon in the Valley of Humiliation. But though 
 our circumstances may not have closely resembled 
 those so vividly described by Bunyan, there are none 
 of us who have not had to deal with the spiritual 
 adversary of our souls. Oh, how craftily and warily 
 does he attack men. He is a master of deceit and 
 subtlety. He can wear the look of scorn, but he 
 knows how to use the lip of honey. What he fails 
 to do by force he will often accomplish by fraud. 
 He is the great cause of millions losing their souls 
 and dying in their sins. He is at the bottom of all 
 
 N 
 
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 the discord, mischief, heresy, and superstition of the 
 world. He divides Churches — separates Christians — 
 robs believers of their comforts — embitters families 
 by strife — quotes Scripture when it suits his purpose 
 — works unseen and never dies — the bitter, malignant, 
 unceasing foe of both God and man. Nobly and 
 valiantly did Christian meet him. Every fresh 
 attack only served to add fire to his courage. He 
 refused his service, declared his allegiance to the 
 Prince under whose banner he stood, and unmoved 
 either by the deceiver’s promises or his account of 
 the apostacy of others, he braved him to deadly 
 conflict and finally drove him from the field. 
 
 My dear readers, as Christian warriors take care 
 your armour is bright and your weapon ready. Let 
 it be a settled conviction in your mind that there is 
 such a being as the Devil, and that he is never far 
 from you. There is no sin in meeting him — the sin 
 is in yielding to him. “ Put on the whole armour of 
 God, that ye may be able to withstand the wiles of 
 the devil.” Look for the battle but never doubt the 
 issue. Wounded you may be, but vanquished you 
 cannot be. Falling you shall rise, and, giving the 
 “ deadly thrust ” with a strength better than your 
 own, you shall sing the song of triumph — “ In all 
 things we are more than conquerors through Him 
 that loved us.” “ Besist the devil and he will flee 
 from you'' 
 
 3. The Victory. — See when it came — just 
 when Christian “began to despair of life.” See how 
 it came — it was “ as God would have it.” See hoiv 
 
The Great Adversary . 
 
 195 
 
 it was received . Sighs and groans came from 
 Christian’s heart during the combat. He had not 
 u so much as one pleasant look ; ” but when he had 
 wounded Apollyon with his two-edged sword, “then, 
 indeed, he did smile and look upward .” A hymn of 
 gratitude to God went up from his rejoicing heart. 
 
 “Therefore to Him let me give lasting praise, 
 
 And thank and bless His holy name always.” 
 
 Thus sweetly does the Dreamer close his chapter. 
 u Then there came to him a hand with some of the 
 leaves of ‘the tree of life,’ the which Christian took, 
 and applied to the wounds that he had received in 
 the battle, and was healed immediately. He also 
 sat down in that place to eat bread, and to drink of 
 that bottle that was given him a little before : so 
 being refreshed he addressed himself to his journey 
 with his sword drawn in his hand ; for he said, I 
 know not but some other enemy may be at hand. 
 But he met with no other affront from Apollyon 
 quite through this valley.” 
 
 Thus do we fight and thus we conquer. We are 
 wounded in the conflict like Job, and David, and 
 Peter, but our wounds are healed, our comforts are 
 restored, we have “beauty for ashes, the oil of joy 
 for mourning, the garment of praise for the spirit of 
 heaviness.” And we come out of the battle the 
 better trained as soldiers of the Cross. When 
 Christian left the Palace Beautiful he had his sword 
 in his scabbard, but after the fight with Apollyon 
 he carried it in his hand. He had learned where his 
 strength was, not in the power of his arm, but in the 
 help of his God. 
 
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 Thus, let it be with you. Be watchful ; be 
 ready. “ Resist the Peril, and he will flee from yon.” 
 Let your confidence be in Christ, who will never 
 suffer you to be tempted beyond that ye are able. 
 “ The Word of God is quick and powerful, and 
 sharper than a two-edged sword. ” “It is written,’' 
 is more than a match for our spiritual adversary. 
 
 Weary and faint you may be, but conquered and 
 destroyed you shall never be. The song of praise 
 shall go up from the storm-beaten but rejoicing 
 heart. “ Thanks be to God, who giveth us the 
 victory through our Lord Jesus Christ, ” 
 
 “ Immoveable our hope remains ; 
 
 Within the veil our anchor lies ; 
 
 Jesus, who washed us from our stains, 
 
 Shall bear us safely to the skies. 
 
 Strong in his strength, we boldly say, 
 
 For us Immanuel shed his blood ; 
 
 Who then shall tear our shield away, 
 
 Or part us from the love of God ? 
 
 Can tribulation or distress, 
 
 Or persecution’s fiery sword ? 
 
 Or Satan rob us of our peace, 
 
 Or prove too mighty for the Lord ? 
 
 Founded on Christ, secure we stand, 
 
 Sealed with His Spirit’s inward seal ; 
 
 We soon shall gain the promis’d land, 
 
 Triumphant o’er the powers of hell. 
 
 The winds may roar, the floods beset, 
 
 And rains impetuous descend ; 
 
 Yet will He not His own forget, 
 
 But love, and save them to the end.’ 
 
FIFTEENTH 13 AY. 
 
 THE DARK VALLEY. 
 
 “ For the enemy hath persecuted my soul; he 
 hath smitten my life dozen to the ground; he hath 
 made me to dwell in darkness , as those that have been 
 long dead V — Psalm cxliii. 3. 
 
 /<^7>HESE are the words of holy David. Subjected 
 \Jy to the bitter enmity of Saul, he was cast down 
 in spirit. Conscious of his innocence and 
 integrity, he was deeply distressed at a malice which 
 nothing but his destruction could satisfy. Darkness 
 gathered over his soul. “ Vain is the help of man,” 
 was his conviction and his cry. At that hour he 
 turned to God. “ Hear my prayer, 0 Lord.” 
 
 How sweet a theme does this suggest to us — the 
 Godward tendency of the devout soul in trouble. 
 The worldling seeks refuge in the pleasures of gaiety, 
 or in the companionship of friends, or in occupations 
 which may serve to divert the mind ; but the believer 
 turns to the everlasting hills for help. 
 
 It was so with Christ when in the Garden of 
 Gethsemane He prayed three times, “0 my Father.” 
 
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 And it has been so with believers in every age. They 
 have been drawn like their Redeemer — man- ward. 
 They have sought the counsel and comfort which 
 sympathizing hearts could give them. But they too 
 have found that, however willing the spirit has been, 
 the flesh has been weak. Their only sure refuge has 
 been God. Here was One not only ready to hear, 
 but also mighty to save. Here was One who would 
 be deterred by no suspicions, but whose wisdom, 
 power, and love were equal, and all upon the side of 
 His believing people. It is to this the Lord would 
 ever bring us. There is much in His appointments 
 we cannot understand — much in His web we cannot 
 unravel — but we may be sure His design is to lead us 
 to Himself, to establish us in a faith which has no 
 foothold but in Christ, to make us see that the 
 creatures of the world are weak and the waters of the 
 world are bitter, and all to the end that we should 
 enjoy the sweetness of divine promises and find all 
 we need in a covenant-keeping God. And these 
 remarks will bring us once more to our Pilgrim who, 
 triumphant over Apollyon, healed of his wounds by 
 the leaves of the “tree of life,” and refreshed with 
 the provisions he had received from the fair sisters of 
 the Palace Beautiful, “ addressed himself to his 
 journey with his sword in his hand.” Let us now 
 take up the story. 
 
 “Now at the end of this valley was another 
 called the Valley of the Shadow of Death, and 
 Christian must needs go through it, because the way 
 to the Celestial City lay through the midst of it. 
 Now this valley is a very solitary place. The prophet 
 
The Dark Valley. 
 
 199 
 
 Jeremiah thus describes it : 4 a wilderness ; a land of 
 deserts and pits ; a land of drought, and of the 
 shadoio of death ; a land that no man (but a Christian) 
 passed through, and where no man dwelt.’ ” 
 
 Here we are told Christian 44 was worse put to it 
 than in his fight with Apollyon.” Reaching the 
 borders of the Shadow of Death he met two men who, 
 like the spies of old, brought up only evil report of 
 the good land and were making haste to go back. 
 Christian asked them, 44 Whither are you going?” 
 They answered, 44 Back ! back ! and we would have 
 you do so too if either life or peace is prized by you.’’ 
 In answer to further inquiries the men told Christian 
 what they had seen and heard at the entrance of the 
 valley. 
 
 44 Seen!” said they, 44 Why, the valley itself, 
 which is as dark as pitch : we also saw there the 
 hobgoblins, satyrs, and dragons of the pit ; we heard 
 also in that valley continual howling and yelling, as 
 of a people under unutterable misery, who were sat 
 bound in affliction and iron ; and over that valley 
 hang the discouraging clouds of confusion ; death also 
 does always spread his wings over it. In a word it 
 is every whit dreadful, being utterly without order.” 
 
 There was nothing in this account, terrible as it 
 was, to make Christian suppose he was out of 
 his way. 
 
 They parted — the men saying, 44 Be it thy way ; 
 we will not choose it for ours,” — Christian, grasping 
 his sw ; ord, and pursuing his journey. 
 
 Then follows a description of the dangers of the 
 way. As Christian reached the Valley the Dreamer 
 
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 saw on the right hand a very deep ditch into which 
 the blind have led the blind in all ages, and where 
 both have perished. On the left was a dangerous 
 quag into which even the good man, like King David, 
 may fall. 
 
 The pathway between the ditch and the quag 
 was very narrow, and so dark that Christian had the 
 greatest difficulty to avoid falling into one of them. 
 Hard by the way side he perceived the mouth of 
 Hell, and as he thought “ What shall I do?” ever 
 and anon smoke and flame came out with sparks and 
 hideous noises, things which cared not for his sword, 
 so he was forced to put it by and betake himself to 
 another weapon, called All-prayer , so he cried, 0 
 Lord, I beseech Thee, deliver my soul!” 
 
 Horrors seemed to thicken the further he went. 
 The flames would be reaching him, and he heard 
 doleful voices and rushings to and fro, so that he 
 thought he should be torn in pieces, or trodden down 
 like the mire in the streets. All this was seen and 
 heard for several miles together. He fancied he 
 heard a company of fiends coming to meet him, and 
 he began to muse what he had best to do. Some- 
 times he had half resolved to go back, but he thought 
 he might be half through the valley ; moreover, he 
 remembered how he had vanquished many a danger, 
 and that to go back might be more perilous than to 
 go forward. So he went on, and as the fiends 
 seemed to come nearer, he cried, “ I will walk in the 
 strength of the Lord God,” and at this they gave 
 back and came no further. The Dreamer tells us he 
 took notice that poor Christian was so confounded 
 
The Dark Valley . 
 
 201 
 
 he did not know his own voice. Just as he came 
 against the burning pit one of the wicked ones got 
 behind him and whispered grievous blasphemies to 
 him. This was more trying than anything he had 
 met before, because he thought it came from his own 
 mind ; but, at last, as he travelled in this discon- 
 solate condition, he thought he heard the voice of a 
 man, as going before him, saying, “ Though I walk 
 through the valley of the shadow of death, I will fear 
 no evil : for Thou art with me.” Beautifully does 
 the Dreamer add : 
 
 “ Then was he glad, and for three reasons — first, 
 because he gathered from thence that some who 
 feared God were in this valley as well as himself; 
 secondly, for that he perceived God was with him, 
 though in that dark and dismal state ; and why not, 
 thought he, with me, though by reason of the 
 impediment that attends this place I cannot perceive 
 it ; thirdly, for that he hoped (could he overtake 
 them) to have company by-and-by. So he went on, 
 and called to him that was before : but he knew not 
 what to answer ; for that he also thought himself to 
 be alone. And by-and-by the day broke : then said 
 Christian, “ He hath turned the shadow of death 
 into the morning. ” 
 
 As the morning came in he saw more perfectly 
 all the dangers of the way, and the rising of the sun 
 is recorded as a special mercy ; for, although the first 
 part of the Valley of the Shadow of Death was 
 dangerous, yet the second part was far more so, and 
 but for the light he would have never seen the snares, 
 traps, gins, and nets ; nor the pits, pitfalls, deep 
 
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 holes, and shelvings which were in the valley, and 
 so, had he had a thousand souls, they had in reason 
 been best cast away. “ But,” says the Dreamer, 
 “ as I said just now, the sun was rising. Then, said 
 lie, ‘ His candle shineth on my head, and by His 
 light I go through darkness.’ In this light, there- 
 fore, he came to the end of the valley.” Now, what 
 does all this mean, and what is the instruction it is 
 intended to convey to us ? Let us look again at our 
 text — “ For the enemy hath persecuted my soul ; he 
 hath smitten my life down to the ground ; he hath 
 made me to dwell in darkness, as those that have 
 been long dead.” 
 
 David was at that time dwelling in darkness. It 
 w 7 as the hour of conflict with him. Let, then, the 
 Valley of the Shadow of Death and the case of the 
 distressed servant of God suggest to us a chapter in 
 Christian experience. 
 
 1. It has its dark as well as its bright 
 
 DAYS. 
 
 2. At such times only one weapon will 
 
 BE FOUND TO BE EFFECTUAL. 
 
 3. We may be assured deliverance will 
 
 COME AT LAST. 
 
 1. It has its dark as well as its bright 
 days. — There are bright days — days which we spend 
 in the Palace Beautiful, when we can see the 
 Delectable Mountains and enjoy sweet converse with 
 fellow-pilgrims on the road to the same glorious 
 home. Oh, what precious times are those when all 
 
The Dark Valley. 
 
 203 
 
 is sunshine, when no shadows are about us, and 
 when we know the tenderness of Jesus so perfectly, 
 and the love of the Father so fully, that not a care 
 interferes with our peace, nor a doubt disturbs our 
 joy. Believers have such days. It is their Lord’s 
 desire that they should have many. 
 
 How brief but expressive is that record of the 
 disciples immediately after the ascension of Christ — 
 ‘ And they worshipped Him, and returned to 
 Jerusalem with great joy , and were continually in 
 the Temple praising and blessing God.” And how 
 pure and holy would that joy be which filled the 
 Philippian gaoler’s heart — “And when he had brought 
 them into his house, he set meat before them, and 
 rejoiced , believing in God with all his house.” 
 
 Let us, then, be quite certain that believers 
 have their bright days — days when the sun shines, 
 the flowers bloom, the birds sing, and the streams 
 flow — days when they feel their feet firm, their faith 
 true, and their crown sure. Such are bright days. 
 God grant us many such. But “ some days must be 
 dark and dreary.” There are many clouds in the 
 experience of the Lord’s people. These are days 
 when gloom settles over the heart, and they cry, 
 “ We walk in darkness and have no light.” There 
 are some, indeed, who, like Faithful , escape both the 
 Valley of Humiliation and the Valley of the Shadow 
 of Death, but there are many who, like Christian, 
 have to pass through them both. 
 
 One of these dark and awful seasons of Christian 
 experience we have in the portion of our history 
 under consideration -to-day. 
 
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 The valley of the Shadow of Death is intended 
 to set forth a time of doubt and despair, such as that 
 through which Bunyan himself passed, described in 
 “ Grace abounding.” The record of that period of 
 his life is terrible in the extreme. He was plunged 
 into the very depths of anguish. Thick darkness, 
 such that might be felt, encompassed him. He saw 
 not a single glimmer of light in that great cloud that 
 shut out God from his soul ; not a hope could he 
 cherish, not a promise could he touch, not a joy 
 could he feel. He says, “ I fell, therefore, at the 
 sight of my own vileness, deeply into despair ; for I 
 concluded that this condition that I was in could not 
 stand with a state of grace. Sure, thought I, I am 
 forsaken of God ; sure I am given to the devil and to 
 a reprobate mind. And thus I continued a long 
 while, even for some years together.” And perhaps 
 another passage from the autobiography may make 
 the fact of Bunyan’s allusion to his own history still 
 clearer. “ For about the space of a month after, a 
 very great storm came down upon me, which handled 
 me twenty times worse than all I had met with 
 before ; it came stealing upon me, now by one piece, 
 then by another ; first, all my comfort was taken 
 from me, then darkness seized upon me ; after which, 
 whole floods of blasphemies against God, Christ, and 
 the Scriptures, were poured upon my spirit, to my 
 great confusion and astonishment. These blasphemous 
 thoughts w 7 ere such as also stirred up questions in 
 me against the very being of God and of His only 
 beloved Son ; or whether there were in truth a God, 
 or Christ, or no.” Are there those who call this the 
 
The Dark Valley. 
 
 205 
 
 raving of religious madness ? Ah, be thankful, indeed, 
 if with Faithful you can say, “ I had sunshine all the 
 rest of the way through that and also through the 
 Valley of the Shadow of Death but if you have 
 any doubt about these dark hours of which we are 
 speaking, ask such men as David, Bunyan, Cowper, 
 John Newton, and others, who have dwelt in dark- 
 ness, and who, through much tribulation, have entered 
 the kingdom of God. 
 
 And as there are degrees of sunshine, so there 
 are degrees of cloud. Our experience may not be so 
 terrible as that recorded in our passage, but can we 
 tell of no shadows that have dimmed our joys, of no 
 sad thoughts which have chased peace out of our 
 hearts ? Have not we who but yesterday were on 
 the hill-top found ourselves to-day in the valley ? 
 Is it long since we said, “ Lord, by thy favour thou 
 hast made my mountain to stand strong,” and yet in 
 distress and darkness we now cry, “ Why art thou 
 cast down, 0 my soul, and why art thou disquieted 
 within me ?” To-day perhaps we sing : — 
 
 “ Begone, unbelief ! my Saviour is near, 
 
 And for my relief will surely appear; 
 
 By prayer let me wrestle, and he will perform, 
 
 With Christ in the vessel, I smile at the storm.” 
 
 How do you know to-morrow we shall not sing : 
 
 “ ’Tis a point I long to know, 
 
 Oft it causeth anxious thought ; 
 
 Do I love the Lord or no h 
 Am I His or am I not T 
 
 Let us, dear reader, look for these dark days. 
 The unbelieving, like the men Christian met, mis- 
 
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 taking excitement for religion, may reach the borders 
 of the valley, and bring ns sad news of the dangers 
 of the way, but let us not fear. 
 
 Let us gather lessons from the lives of such men 
 as David, and Job, and Hezekiah, and Peter, and 
 Paul, and many of the bravest, truest, and best 
 men and women who have ever lived ; and though 
 darkness surround us, and the spirits of the bottom- 
 less pit assail us, let us go forward with the faith of 
 the crushed but conquering patriarch — “ Though He 
 slay me, yet will I trust in Him.” 
 
 2. At such times only one weapon will be 
 found to be effectual. — These seasons must be 
 met with weapons which are inward and spiritual. 
 The sword which vanquished Apollyon is sheathed, 
 and Christian grasps that of All-prayer. What but 
 this could have kept him in the middle path ? There 
 was the deep ditch of presumption on the one side, 
 and the dangerous quag of desperation on the other 
 side. Oh ! how needful to steer our way between 
 these, along the pathway “ exceeding narrow,” but 
 most surely leading to the Celestial City ! There is 
 but one weapon for the Valley of the Shadow of 
 Death — the weapon of All-prayer. There are dark 
 nights of temptation which may gather over us and 
 make our faith tremble like a flickering spark. There 
 are thick clouds of doubt which may stretch them- 
 selves between us and God, and rob us of every 
 comfort we possess. But our weapon must be Prayer 
 — prayer to God, prayer through Christ, prayer for 
 the Spirit. Our path must be straightforward, and 
 
The Dark Valley . 
 
 207 
 
 as we press on we must pray on, driving back each 
 foe with the power of prevailing petition, weak in 
 ourselves, but strong in God, crying, " I can do all 
 things through Christ which strengthened me,” 
 
 See then, my dear reader, your resource in the 
 season of spiritual depression. Your cup will not 
 always run over. There are times when the sun will 
 go down behind the hill. It may be sharp conflict 
 will become your portion. See your refuge — All- 
 prayer. Go straight to God. Here is your shield, 
 your anchor, your covert, your strength. However 
 deep your misgiving, however terrible your doubt, 
 however fearful your experience, cast it all on Him, 
 pleading His promises, leaning on His love, and 
 remembering your great High Priest who is before 
 the throne. Oh, how God’s people, depressed and 
 troubled, should rejoice in this. There is no promise 
 of perpetual sunshine, but there is the promise of 
 unfailing help. There is no promise that they shall 
 always be on the hill, but there is the promise of 
 God’s presence with them in the valley. 
 
 With this conviction let us go forward. The 
 incense of the depressed and stricken heart is always 
 acceptable to God. 
 
 “Abide with me, fast falls the eventide ; 
 
 The darkness deepens ; Lord, with me abide 
 When other helpers fail, and comforts flee, 
 
 Help of the helpless, oh, abide with me ! ” 
 
 3. We may be assured that deliverance 
 will come at last. — There is not one of us who 
 may not have to say with holy David, “ the enemy 
 
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 hath persecuted my soul ; he hath smitten my life 
 down to the ground ; he hath made me to dwell in 
 darkness, as those that have been long dead but if 
 we are God’s people, we shall sing all in good time, 
 “ songs of deliverance.” Christian, though surrounded 
 by horrors, was not left without encouragement. He 
 heard the voice of a man, as going before him, saying, 
 “ Though I walk through the valley of the Shadow 
 of Death, I will fear no evil ; for Thou art with me.” 
 He comforted himself with the thought that some 
 who feared God were in the valley as well as himself; 
 further, that dismal as his state was God was with 
 him ; and, lastly, that he should have comfort by- 
 and-by. And as the morning broke he saw how 
 great had been the dangers he had escaped, and how 
 true was that passage — “ He discoveretli deep things 
 out of darkness, and bringeth out to light the shadow 
 of death.” 
 
 The sunrise, moreover, exposed the perils of the 
 way before him, and brought the language of Job to 
 his lips — “ His candle shineth on my head, and by 
 His light I go through darkness.” Thus he recog- 
 nised the merciful deliverance ol God, and it is added, 
 “ In this light, therefore, he came to the end of the 
 valley.” 
 
 God delights in the people of His love. It may 
 be that in His providence they shall have many 
 dangers to meet and many difficulties to surmount, 
 but they shall never want either His loving heart or 
 His helping hand. He may bring them into great 
 straits, break up many of their tenderest ties, reduce 
 their spiritual joy to a low ebb, but cast them down 
 
The Dark Valley. 
 
 209 
 
 as He may, He will never cast them off. There may 
 be much they cannot understand, much that very 
 often perplexes them, but behind all there is a wisdom 
 which can never falter and a love which can never 
 fail, “ the same yesterday, to-day, and for ever.” 
 
 Hence it is, deliverance is sure. It may be in 
 the confounding of our enemies and our triumph in 
 this life, or it may be in the gift of the martyr-spirit 
 which secures our triumph in death — but we are 
 more than conquerors ” in the end. And let us not 
 permit a single doubt respecting the issue of our 
 conflict to gain possession of our minds. United to 
 Jesus every believer is, and must be, victorious. We 
 conquer because Christ conquered. 
 
 Oh then, dear reader, though you may “ dwell in 
 darkness,” never fear — “ joy cometh in the morning.” 
 Seasons of depression are seasons of special mercy. 
 They are really the times when God draws nearer to 
 us. Difficulties are in truth the best teachers w T e 
 have. But, wielding with a cheerful heart the 
 weapon of All-prayer, going forward gathering like 
 the oak strength from the storm, the night of weeping 
 will make way for the morning of joy, and we shall 
 reach that glorious land where the Sun of Righteous- 
 ness shines without a cloud for ever. 
 
 “ Why walk in darkness 'l Has the dear light vanished 
 That gave us joy and day 
 
 Has the great Sun departed 1 Has sin banished 
 His life-giving ray 
 
 Light of the world ! for ever, ever shining 
 There is no change in Thee ; 
 
 True light of life, all joy and health enshrining, 
 
 Thou canst not fade nor flee. 
 
 0 
 
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 Thou hast arisen • but Thou descendest never ; 
 
 To-day shines as the past ; 
 
 All that thou wast, or art, and shall be ever, 
 Brightness from first to last ! 
 
 Night visits not Thy sky, nor storm, nor sadness ; 
 
 Day fills up all its blue ; 
 
 Unfailing beauty, and unfaltering gladness, 
 
 And love for ever new ! 
 
 Why walk in darkness ? Our true light yet shineth 
 It is not night, but day ! 
 
 All healing, and all peace his light enshrineth 
 Why shun his loving ray 
 
 Are night and shadows better, truer, dearer, 
 
 Than day and joy and love ? 
 
 Do tremblings and misgivings bring us nearer 
 To the great God of love ? 
 
 Light of the world ! undimming and unsetting, 
 
 O shine each mist away ! 
 
 Banish the fear, the falsehood, and the fretting : 
 
 Be our unchanging day !” 
 
SIXTEENTH DA.Y. 
 
 GIANTS POPE AND PAGAN. 
 
 Drunken with the blood of the saints , and icitli the 
 blood of the martyrs of Jesus I — Rev. xvii. 6. 
 
 /TJS the portion of our allegory which is to occupy 
 us to-day is short, I will quote it. “ Now I 
 saw in my dream that at the end of this 
 valley (the Valley of the Shadow of Death) lay blood, 
 bones, ashes, and mangled bodies of men, even of 
 pilgrims that had gone this way formerly ; and, 
 while I was musing what should be the reason, I 
 espied a little before me a cave where two giants, 
 Pope and Pagan, dwelt in old time ; by whose power 
 and tyranny the men whose bones, blood, ashes, &c., 
 lay there were cruelly put to death. But by this 
 place Christian went without much danger, whereat 
 I somewhat wondered ; but I have learnt since, that 
 Pagan has been dead many a day ; and, as for the 
 other, though he be yet alive, he is by reason of age, 
 and also of the many shrewd brushes that he met' 
 with in his younger days, grown so crazy and stiff in 
 his joints, that he can do little more than sit in his 
 cave’s mouth grinning at pilgrims as they go by, and 
 
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 biting his nails because he cannot come at them. So 
 I saw that Christian went on his way ; yet at the 
 sight of the old man that sat in the mouth of the 
 cave, he could not tell what to think ; specially 
 because he spake to him, though he could not go 
 after him, saying, you will never mend till more of 
 you be burned. But he held his peace, and set a 
 good face on it, and so went by and catched no 
 hurt.” 
 
 Let us now get some instruction from this 
 striking picture. The first thing to which I would 
 draw your attention is — 
 
 1. The two Giants were formerly to- 
 gether. — Pope and Pagan in old time dwelt in the 
 same cave. This portion of the picture shows how 
 thoroughly Bunyan knew the true nature and 
 character of Popery. Well has a writer said, “ Popery 
 and Paganism are two incarnations of depravity 
 
 wonderfully similar, almost the same ; but Popery 
 
 * 
 
 has, by far, the greatest dominion of the blood, 
 bones, ashes, and mangled bodies of pilgrims.” 
 
 The fact is, the Church of Borne is heavily in 
 debt to Pagan antiquity. Her ancestry is far more 
 Pagan than Christian. The two giants formerly 
 lived together. This is an interesting point, and it 
 may be well to support my assertion by one example. 
 Let us take the doctrine of Purgatory . What is 
 Purgatory ? This must be gathered from the “ Cate- 
 chism of the Council of Trent,” where we read — 
 “ There is besides (that is beside Gehenna or hell) 
 a Purgatorial fire, in which the souls of the pious,. 
 
213 
 
 Giants Pope and Pagan. 
 
 having been tortured for a limited tim3, are expiated, 
 in order that an entrance into the eternal country 
 may be opened to them, into which nothing defiled 
 enters.” 
 
 I do not stop to show you that this is as absurd 
 as it is unscriptural. But where is the birthplace of 
 the doctrine ? It certainly is not Christian, for there 
 is not a shadow of support for it in the Bible ; it 
 must therefore be Pagan, and this I affirm to be the 
 case. It is a heathen superstition, and an exact 
 pattern of it is to be found in the Sixth Book of the 
 iEneid of Virgil. I give you Dryden’s translation. 
 If this is not Purgatory we may ask the B-omanist to 
 tell us what it is. 
 
 “ For this are various penances enjoined ; 
 
 And some are hung to bleach upon the wind ; 
 
 Some plunged in waters, others purged in fires, 
 
 Till all the dregs are drained, and all the rust expires. 
 All have their manes, and these manes bear : 
 
 The few so cleansed, to these abodes repair, 
 
 And breathe in ample fields, the soft Elysian air. 
 
 Then are they happy, when, by length of time, 
 
 The scurf is worn away of each committed crime : 
 
 No speck is left of their habitual stains, 
 
 But the pure ether of the soul remains.” 
 
 Could any language better describe the Romish 
 doctrine of Purgatory ? There it is in the pages of 
 the great heathen poet who died about twenty years 
 before Christ was born. Neander conceives that 
 Purgatory had its source in the ancient Persian 
 doctrine of a purifying conflagration which was to 
 precede the victory of Ormuz, and consume every- 
 thing that was impure. 
 
 We see therefore that its birthplace was 
 
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 Paganism. The two giants, Pope and Pagan, may 
 well have lived together in old time. 
 
 We cannot be too thankful for being members 
 of a Church which in its sixth Article declares 
 “ Holy Scripture containeth all things necessary to 
 salvation;” in its twenty-second Article “The 
 Bomish Doctrine concerning purgatory, pardons, 
 worshipping and adoration, as well of images as of 
 reliques, and also invocation of saints, is a fond thing 
 vainly invented and grounded upon no warranty of 
 Scripture, but rather repugnant to the Word of God ; ” 
 and in its thirty-seventh Article “ The Bishop of 
 Borne hath no jurisdiction in this realm of England.” 
 Well would it have been for us if our rulers had 
 acted consistently with the spirit of the Beforined 
 Church of our land. The protest of the Church of 
 England against the baptised Paganism of Borne is 
 so strong and clear that nothing but the most 
 palpable dishonesty can evade it. 
 
 The Christianity which Christ and his apostles 
 preached borrowed nothing from Paganism. 
 
 It may suit Popery to imitate the corrupt 
 practices of the heathen, substituting tinselled statues 
 of the Virgin and saints for the bedecked gods of the 
 poor Hindoo, but the religion of Jesus Christ, pure 
 as its divine Author, refuses a place in the Pantheon, 
 and demands the renouncement of every other faith 
 as blasphemous, unscriptural, and untrue. “ The 
 blood of Jesus Christ cleanseth from all sin ” is the 
 voice of Christianity ; “ I constantly hold that there 
 is a Purgatory, and that the souls therein are helped 
 by the suffrages of the faithful ” is the voice of 
 
Giants Pope and Pagan . 
 
 215 
 
 the Church of Eome. The first is taken from God’s 
 inspired Word, the second from Pagan antiquity. 
 
 Well might Bunyan tell us of the cave where 
 the two giants, Pope and Pagan, dwelt in old time. 
 
 2. The two Giants were representatives 
 
 OF THE POWER AND TYRANNY OF THE PAST. — The 
 bones, blood, and ashes which lay about the cave 
 were those of the men who had been cruelly put to 
 death by Pope and Pagan. 
 
 We need not study history much to discover 
 that “the dark places of the earth are full of the 
 habitations of cruelty.” We have all read something 
 of the revolting practices of the heathen, their 
 disregard of human life, and their degraded notions 
 of what the Deity requires at our hands. We know, 
 too, how Eoman emperors, like Nero and Domitian, 
 have endeavoured to trample out the truth of 
 Christianity, when such men as Ignatius have been 
 flung to the wild beasts and such men as Polycarp 
 to the flames, and fire and sword have been the 
 portion of the lowly followers of Jesus. 
 
 But Bunyan seems to speak only of the Paganism 
 of England. He tells us “ that Pagan has been dead 
 many a day .” And thankful indeed should we be for 
 the change our country has seen. Time was when 
 the entire population was ruled by the terrors of 
 religion, when the most idolatrous and revolting 
 worship prevailed, of which human sacrifices were 
 the most terrible feature, and the whole land was 
 subjected to a tyranny the most relentless and 
 dreadful probably ever felt. 
 
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 But (( Pagan has been dead many a day.” 
 Christianity has conquered. It has done much in 
 the way of abolishing the horrible practices of 
 heathenism in the world at large, and but for the 
 temporising policy of statesmen who have had no 
 faith in their own creed, it would have done more. 
 There is not an idol temple in all Europe. There is 
 much fraud, falsehood, and deception ; there are 
 terrible things said and done in the name of religion ; 
 the holy faith which Christ preached is fearfully 
 caricatured ; but avowedly only the one living and 
 true God is worshipped and adored. None can 
 question, account for it as we may, that Christianity 
 has triumphed. “ Pagan has been dead many a day.” 
 But, although the altars of our Pagan ancestors are 
 gone ; though the impious rites of our Saxon fore- 
 fathers are preserved to us only in history, and we 
 retain a remembrance of them only in the names of our 
 week-days, we cannot say as much of the other Giant, 
 the second representative of the power and tyranny of 
 the Past. If Pagan has slain his thousands, Pope 
 has slain his tens of thousands. “ Drunken with the 
 blood of the saints, and with the blood of the martyrs 
 of Jesus. ” Pope is “ yet alive. ” Truly he is not 
 what he was. He is shorn very much of his 
 strength. He has “ grown so crazy and stiff in his 
 joints, that he can do little more than sit in his 
 cave’s mouth, grinning at pilgrims as they go by, and 
 biting his nails because he cannot come at them.” 
 But he is “ yet alive.” The world has gone forward 
 and left him behind. The progress of Gospel truth 
 and civilisation has done much to make the old man 
 
Giants Pope and Pagan. 
 
 217 
 
 little better than a relic of a dark and dreadful Past. 
 But the spirit which trampled on the rights and 
 liberties of men, which lighted the fires of Oxford and 
 Smithfield, padlocked the Bible, hid the Cross, and 
 shed the blood of some of the noblest, truest, and 
 bravest men and women that ever lived, remains. 
 It is precisely the same. It has known no change. 
 It has withdrawn no claim to supremacy. Giant 
 Pope in his cave sits biting his nails with the vexing 
 thought that so much of his strength is gone, but he 
 cries after Christian, “ You icill never mend till more 
 of you be burned.” In other words, he only w^ants 
 the power to enforce his demands. 
 
 Those “ shrewd brushes ” which Giant Pope 
 received were inflicted when Wickliffe shook England 
 to its centre with his tracts, disputations, and sermons, 
 and in his translation of the Bible he planted that 
 seed which was to spring up and bear fruit at the 
 glorious Reformation. Some terrible “brushes” 
 were inflicted when Martin Luther flung the Pope’s 
 bull into the flames, and went forth like another 
 David against the Giant, proclaiming the supremacy 
 of God’s Word and the right of every man to read it. 
 And more “ brushes ” still Giant Pope received when 
 our fathers threw off the yoke they were not able to 
 bear at that period so obnoxious to Rome and its 
 sympathisers, but so precious to every loyal and 
 Protestant heart in England — the glorious Reforma- 
 tion. 
 
 But Popery’s past is written in blood. The old 
 Giant is a representative of a system which is a 
 compound of Paganism and Christianity, and of a 
 
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 tyranny the most gigantic and the most unscrupulous 
 the world has ever seen. Shorn of strength, he is 
 still restless and unchanged. His demands are as 
 mighty, as uncompromising as ever. Where any of 
 the old power which made kings hold his stirrup and 
 whole kingdoms his slaves remains, he does not 
 scruple to use it. 
 
 Wonderfully true is Bunyan’s picture — Giant 
 Pope has grown crazy and stiff in his joints, but the 
 old spirit is alive still. He has retained the will 
 though he has lost the power to persecute. He sits 
 biting his nails and muttering to passing pilgrims, 
 “ You will never mend till more of you be burned.” 
 
 Let our subject then suggest to us for the last 
 thing — 
 
 3. Popery is Intolerant in Principle and 
 Practice. — Now, in what I am about to say, I speak 
 of Romanism as a system. I doubt not there are 
 many Roman Catholics as amiable, benevolent, and 
 kind as any who can be found in other bodies of 
 professing Christians. I do not suppose that any of 
 those with whom I am acquainted would defend the 
 Inquisition, or like to give the sanction of their 
 presence to an Auto da fe . My belief is that they do 
 not understand the system to which they are allied, 
 and the statement which I desire to make good, 
 suggested by Giant Pope, is, that Popery is intolerant 
 in principle and practice. 
 
 And here let me observe that I am quite prepared 
 to be charged with the fact of other churches having 
 persecuted beside the Church of Rome. I admit it. 
 
Giants Pope and Pagan . 
 
 219 
 
 I have no wish to defend all the bye-gone practices 
 of my own Church or offer any excuse for them. 
 There are blots on the fair fame of the Independents 
 of Cromwell’s time, in defence of which I have 
 nothing to say. But persecution is no part of the 
 Protestant creed. I oppose Romanism in either 
 letter or spirit, whether I find it in a Popish 
 Cathedral, or a Church of England Church, or a 
 Dissenting Chapel. 
 
 But whatever charge of the kind can be brought 
 against other communities, only of Popery can it be 
 said that it is thoroughly intolerant in principle and 
 practice. For the blood that has been shed, the 
 property that has been confiscated, the tortures that 
 have been inflicted, the Church of Rome is respon- 
 sible. These have been no mere acts of the state, 
 but proceedings in perfect conformity with her own 
 canon law. Look at the Inquisition, with all its 
 instruments of torture. Can we think of it without 
 a shudder, dreaded and hated even in Spain, and yet 
 cherished and enforced by the Church of Rome. It 
 was founded, be it remembered, for the express object 
 of extirpating heresy. The first inquisitor and many 
 others of the judges have been canonised. It was no 
 mere state contrivance, but a part of the system, 
 praised in the bulls of popes and fully sanctioned by 
 the Romish hierarchy. 
 
 With all allowance we may be willing to make 
 for the intolerance of past ages, we cannot obliterate 
 the terrible records of history. Can we wipe from it 
 the massacre of St. Bartholomew’s day, when four 
 thousand persons were slain in cold blood? Can 
 
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 we forget how Gregory the 13th, the reigning Pope, 
 went in solemn procession to St. Peter’s to return 
 thanks to God, and caused a medal to be struck off 
 to commemorate the great event ? Can we cease to 
 remember how Pope Innocent the 3rd carried fire 
 and sword through the beautiful country of the 
 Waldenses ? Do we not cherish the memory of 
 our own Cranmer, Ridley, Latimer, Hooper, Bradford, 
 Rogers, and Rowland Taylor, who were burned in 
 Mary’s reign, and that of the “ noble army of 
 martyrs ” who in different ages have been faithful 
 to their Saviour and true to the Word of God? And 
 have we forgotten how the Madiai were thrown 
 into the prison some years ago for no greater crime 
 than that of reading the Bible ; how agents of the 
 Bible Society have been flung into the dungeon 
 only because Bibles were found upon them ? 
 
 Does not all history proclaim Popery to be 
 intolerant in principle and practice ? She demands 
 toleration in Protestant lands, but in Popish lands 
 she does not grant it. She prohibits the use of the 
 Scriptures, opposes in every way their circulation, 
 stands in the way of all advancement in science and 
 political freedom, and imposes the most glaring 
 frauds for miracles on the credulous and ignorant. 
 
 Her demand is — religious dominion, to the 
 exclusion of every other form of faith. Only a few 
 weeks ago, with an imposing ceremony, in every one 
 of the Roman Catholic places of worship throughout 
 Great Britain, England was dedicated to the Mother 
 of God and to St. Peter. I do not write as I feel 
 concerning this insult offered to a Protestant country, 
 
Giants Pope and Pagan. 
 
 221 
 
 but the unchanging character of Romanism was 
 
 shown by what the preacher at the Pro Cathedral, 
 
 Copperas Hill, Liverpool, said in his sermon. Here 
 
 are his words, as reported in the newspapers — 
 
 “ England was known throughout the world as that 
 
 one nation of all others which was the dowrv of the 
 
 «/ 
 
 blessed Mother of God. After a thousand years of 
 such profound faith and such chivalrous devotion to 
 Mary there came over the land a dark cloud of heresy, 
 under which altars were overturned, sanctuaries 
 destroyed, and the image of Mary, the heavenly 
 Queen of England, was smashed into fragments, 
 thus leaving the land without the faith, and almost 
 without a trace of the love of Mary.” 
 
 And this is the system we are asked to 
 re-establish in this country. Romanism, fast dying 
 on the continent, is praying for the conversion of 
 England and straining every power to gain supremacy • 
 in our land. Her churches increase among us, her 
 Priests are seen everywhere, her Sisters of Mercy 
 visit our poor and have access to our public 
 institutions, and her monasteries and nunneries 
 abound on every hand. And what is worse than all, 
 the Church of England has unworthy sons who are 
 wearing Protestant surplices, signing Protestant 
 Articles, and eating Protestant bread, and yet who 
 are acting the part of the Jesuit, and doing the work 
 of the Church of Rome. Now, shall we shut our eyes 
 to the facts of history ? Shall we forget those truth- 
 ful words of Macaulay — “ During the last three 
 centuries to stunt the growth of the human mind 
 has been her chief object. Throughout Christendom, 
 
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 whatever advance has been made in knowledge, in 
 freedom, in wealth, and in the arts of life, has been 
 made in spite of her, and has everywhere been in 
 inverse proportion to her power.” These assertions 
 are not rashly made. The Church of Rome is 
 intolerant in principle and practice. We must not 
 judge of her by what she is here. Among us she is 
 the old Giant, biting his nails because he cannot get 
 at poor pilgrims. She must be judged by what 
 she is in countries beneath her sway. 
 
 We are thankful for the large amount of 
 toleration which prevails in these days. As Bishop 
 Philip Brooke has said, “ We look back on the 16th 
 and 17th century, and wonder at the enormities of 
 bigotry, and are thankful for the progress.” 
 
 But while we denounce Popery with our lips let 
 us take care we keep it out of our hearts. Oh, to 
 give Christ the throne of our souls. Let us pray 
 that light may dawn upon the minds of those 
 enslaved by Papal errors, and that God may preserve 
 our land from a system which has been a curse and 
 blight wherever it has ruled. Oh, to be true to those 
 principles for which our martyrs died. Oh, to glory 
 in that simple Bible faith which has made our land 
 the freest and noblest under heaven. Let us leave 
 harshness, bitterness, and persecution to Borne, but 
 let us be true to the Church we venerate and faithful 
 to the Master we serve. 
 
 “ I ask a perfect creed ! 
 
 Oh, that to me were given, 
 
 The teaching that leads none astray, 
 
 The scholarship of heaven. 
 
Giants Pope ancl Pagan. 
 
 223 
 
 Calm faith that grasps the word 
 Of Him who cannot lie ; 
 
 That hears alone the voice divine, 
 Though crowds are standing by. 
 
 The one whole trutli I’ll seek, 
 
 In this sad age of strife ; 
 
 The truth of Him who is the Truth, 
 And in whose truth is life. 
 
 Truth which contains true rest; 
 
 Which is the grave of doubt ; 
 Which ends uncertainty and gloom, 
 And casts the falsehood out. 
 
 O True One, give me truth ! 
 
 And let ir quench in me 
 The thirst of this long-craving heart, 
 And set my spirit free. 
 
 The Truth of God, destroy 
 
 The cloud, the chain, the war; 
 Dawn to this stormy midnight be, 
 My bright and morning star.” 
 
SEVENTEENTH DAY. 
 
 FAITHFUL . 
 
 “ There are diversities of operations, but it is the same 
 God which worhetli all in all.” — 1 Cor. xii. 6. 
 
 /^VERY Christian has the witness of experience. 
 
 Whoever by the grace of God has become 
 
 His child and the inheritor of future glory, 
 can tell of dealings with his soul overflowing with 
 mercy, tenderness, and love. But “ there are diver- 
 sities of operations.” No two believers have gone 
 along precisely the same path. Between some the 
 shades of difference may be small, but those shades 
 exist, and believers amid the sunlight of their glorious 
 home will love to compare notes and rejoice in 
 ascribing all praise to that loving God “ which 
 worketh all in all.” 
 
 It is well that this fact should be constantly 
 borne in mind. Wisely has one written, “ You are 
 too apt to feel that your religious experience must be 
 the same as others have ; but where will you find 
 analogies for this ? Certainly not in nature. God’s 
 
 p 
 
226 Half-hours with Pilgrim's Progress. 
 
 works do not come from His hand like coins from the 
 mint. It seems as if it were a necessity that each 
 one should be in some sort distinct from every other. 
 No two leaves on the same tree are precisely alike ; 
 no two buds on one bush have the same unfolding, 
 nor do they seek to have/’ 
 
 Now, no man knew better how true this is than 
 Bunyan. He had an experience of his own — hard, 
 hitter, and severe — but he had studied his Bible, his 
 own heart, and the lives of others too well to suppose 
 that all were cast in the same mould, dealt with in 
 the same way, or brought to heaven through 
 precisely the same means. And it would seem that 
 this is the truth which he designed to convey in 
 introducing another hero into his story in the person 
 of Faithful , of whom we have already heard some- 
 thing, but concerning whom we are now to know 
 more. 
 
 Let us then see that in the Covenant of Grace 
 there is infinite variety in providential dealing. Let 
 us notice that our loving Father in Heaven has the 
 way for His people marked out, and that amid the 
 greatest differences of discipline there is but one 
 glorious purpose, even that of bringing every one of 
 them to himself. “ There are diversities of opera- 
 tions, but it is the same God which worketh all in 
 all.”' Now then to our story. 
 
 Christian on leaving Giant Pope made his way 
 to a little ascent which had been cast up on purpose 
 that pilgrims might see before them. From this he 
 saw Faithful before him on his journey. There are 
 precious moments in a believer’s history when God 
 
Faithful. 
 
 '227 
 
 opens his eyes to glorious sights which greatly cheer 
 him on his way. Sometimes he enjoys a glimpse of 
 that far-off land to which his longing heart is ever 
 turning. Sometimes he gets a view of some fellow- 
 pilgrim journeying to the same home. But these are 
 “ times of refreshing from the presence of the Lord.” 
 Such had Christian, so he called aloud to Faithful, 
 saying, “ Stay, and I will be your companion.” 
 
 Faithful looked behind him, but on Christian 
 crying after him again, he answered, “ No, I am 
 upon my life, and the avenger of blood is behind 
 me.” 
 
 Christian was hurt at this reply, but, making a 
 great effort, he not only reached Faithful but passed 
 him. “ Then did Christian vaingloriously smile, 
 because he had gotten the start of his brother : but 
 not taking good heed to his feet he suddenly stumbled 
 and fell, and.could not rise again until Faithful came 
 up to help him.” 
 
 This is very instructive. We can hardly be 
 surprised at Christian being annoyed at Faithful thus 
 seeming to refuse his company, but certainly if the 
 slight was felt it was never intended. Christian 
 should have recalled to his memory the dangers of 
 the road he had past, and, assured of the many yet 
 remaining, he should have seen in Faithful’s holy 
 decision and unwearied exertion a noble example for 
 himself. But Faithful who had become so recently a 
 pilgrim had apparently outstripped him, and the man 
 whose acquaintance he had so long desired to have 
 was so anxious to get on that he refused to 
 stay a moment even for him . Here was the offence. 
 
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 It was this led to Christian’s vainglorious effort — 
 intended to show Faithful that he was quite as 
 advanced in the heavenly journey as himself — and 
 that fall which taught him so severe a lesson laid 
 him under obligation to the very person whom he 
 had secretly envied and despised. 
 
 Thus, my dear readers, does the old man remain 
 with us. How difficult it is to shake him off. Such 
 a spirit is the work of that carnal nature which we 
 shall not entirely lose until we exchange the cross 
 for the crown. 
 
 God’s people have hard battles with it. Envy, 
 jealousy, ambition, pride are terrible foes to the 
 Christian. 
 
 Here see the reason of his falls, his humiliation, 
 his trials, — hard discipline is his lot. Oh to rejoice 
 in the attainments of others, even though they are 
 higher and better than our own. Heavenly-minded- 
 ness can have no fellowship with a spirit of envy. 
 “ Let nothing be done through strife or vainglory ; 
 but in lowliness of mind let each esteem others better 
 than themselves.” — Phil. ii. 3. 
 
 “ Then,” writes the Dreamer, “ I saw in my 
 dream, they went very lovingly on together, and had 
 sweet discourse of all things that had happened to 
 them in their pilgrimage.” 
 
 It is now to this deeply interesting conversation 
 I have to direct special attention. We have pre- 
 sented to us the picture of two believers comparing 
 notes. 
 
 We have in each an individuality which is always 
 conspicuous, and a consequent difference in experi- 
 
Faithful. 
 
 229 
 
 
 ence which is deeply instructive. In the loving 
 intercourse Christian and Faithful go forward, and 
 let us gather from their “ sweet discourse” something 
 which may serve to cheer us on the same heavenward 
 way. 
 
 Let us observe in the first place : — 
 
 1. Faithful gives Christian some news of 
 
 HIS OLD HOME AND OF AN OLD ACQUAINTANCE. — 
 The two pilgrims* had been fellow-townsmen in the 
 City of Destruction, so that it was quite natural that 
 they should talk about the old home. Christian had 
 left it before Faithful, so that the latter was able to 
 supply the latest information. Faithful related that 
 he had stayed in the City till he could stay no longer, 
 for after the departure of Christian there was a 
 strong impression abroad that it would be burned to 
 the ground. But it seemed that there was little 
 reality in these forebodings, for the inhabitants 
 derided Christian, and called his journey a desperate 
 one. But Faithful believed in the approaching des- 
 truction, and had made his escape. 
 
 Thus is it when one is aroused to “ flee from the 
 wrath to come,” some are awakened to notice his 
 •conduct, and are apparently convinced of sin and 
 danger. But, alas, the conviction has no depth in it. 
 It passes away like the early dew, and gives place to 
 a spirit of derision which makes its unhappy possessor 
 more hardened and rebellious than ever. Here and 
 there a faithful one believes in the peril and turns 
 his back upon the City of Destruction. Few indeed 
 are these in number. 
 
230 Half-hours with Pilgrim's Progress . 
 
 “ Broad is the road that leads to death, 
 
 And thousands walk together there ; 
 
 But wisdom shows a narrower path, 
 
 With here and there a traveller. ” 
 
 Christian inquired about Pliable. Faithful told 
 him he had heard of his desertion at the Slough of 
 Despond, and assured Christian that, being covered 
 with dirt, his conduct was well known, and that he 
 was seven times worse than if he had never gone out 
 of the city. And the reason was plain. He was a 
 turn-coat and one who had been untrue to his pro- 
 fession. Faithful met him once in the street, but 
 he leered away on the other side, as one ashamed of 
 wTiat he had done. 
 
 The w T orld, my reader, has little sympathy with 
 those who reprove its sins and forsake its company, 
 but it is a very fair judge of consistency. It know T s 
 what a profession of religion means, and has a 
 supreme contempt for those who, having made it, 
 from sheer cowardice, forsake it. It has no love for 
 piety, but it values honesty. An open infidel it will 
 esteem, but a craven professor of religion it will 
 suspect. The Pliables in the long run are always 
 despised. They are timid, irresolute, and weak. 
 They inspire a few with hope, but ten to one they 
 will perish in the overthrow of the city, verifying the 
 old proverb, “ The dog is turned to his own vomit 
 again, and the sow that was washed to her wallowing 
 in the mire. ,, 
 
 Have we, like Christian and Faithful, turned our 
 back on the City of Destruction ? Have we, with 
 unceasing effort, pressed forward to that celestial 
 
Faithful . 
 
 231 
 
 home for which we long as the consummation of our 
 joy? Let us bless God for that grace which has 
 deepened the desire which took possession of our 
 hearts, and, notwithstanding all the difficulties in our 
 way, kept us resolute and firm, willing to suffer and 
 to die rather than relinquish our purpose. 
 
 We have chosen “ the good part.” It may be 
 allied with worldly poverty. It may arouse little of 
 the applause, and less still, of the love of our earthly 
 friends. But at the last great day it will be seen that 
 we acted wisely. Who were the fools and madmen 
 will be clearly shown. “ Wisdom shall be justified 
 of her children.” 
 
 God grant that at the dread hour when “ The 
 heavens shall pass away with a great noise, and the 
 elements shall melt with fervent heat, the earth also, 
 and the works that are therein shall be burned up,” 
 we may be found in that Christian company — the 
 faithful ones — who, washed in the blood of Christ, 
 and clothed in His righteousness, shall reach that for 
 which they yearned so long, and rest in the bosom of 
 God for ever. 
 
 But we have done with the City of Destruction 
 and Pliable. “ Well, neighbour Faithful,” said 
 Christian, “ let us leave him and talk of things that 
 more immediately concern ourselves. Tell me, now, 
 what you have met with in the way as you came : 
 for I know you have met with some things, or else 
 it may be writ for a wonder.” 
 
 2. Faithful gives Christian Information 
 
 CONCERNING HIS EXPERIENCE BY THE WAY. — We 
 
232 Half-hours with Pilgrim's Progress . 
 
 cannot read what follows without perceiving the 
 truth of my observation about the differences in 
 Christian experience. The histories of Christian and 
 Faithful are commentaries on the words of our text 
 — “ There are diversities of operations, but it is the 
 same God which worketh all in all. ,, 
 
 Faithful had nothing to do with the Slough of 
 Despond, saw nothing of the lions which had so 
 terrified Christian, and never met with Apollyon in 
 the Valley of the Shadow of Death. But he had not 
 escaped trials. They were certainly not the same as 
 Christian’s, but they were scarcely less terrible. 
 
 There was Wanton , that temptress of whom the 
 wise King spoke when he said, “ Her feet go down 
 to death; her steps take hold on hell.” “The 
 strange woman that flattereth with her lips.” In 
 this is set forth the assault of unlawful passion — the 
 power of the lusts of the flesh — that which flung 
 David into the dust, and that which has wrecked 
 many a great and noble soul. 
 
 There are those who could march without a 
 trembling nerve to the breach choked with the dead 
 and dying, who aie weakness itself in the presence of 
 the temptations of the flesh. There are Christians 
 who find these more difficult to deal with than any * 
 of the other many foes with which they have to 
 measure strength. It was not without reason 
 Bunyan threw Wanton into Faithful’s path. 
 
 There was Adam the First. He was an old man 
 who dwelt in the Town of Deceit. Faithful met 
 with him at the foot of the hill Difficulty, The old 
 man tempted Faithful to dwell with him, telling him 
 
Faithful 
 
 233 
 
 that his work was many delights, and his wages, that 
 he should be his heir at last. Moreover, he assured 
 him that his house was maintained with all the 
 dainties in the world, that his servants were those of 
 his own begetting, and that if he would he should 
 marry his three daughters — Lust of the Flesh, Lust 
 of the Eyes, and the Pride of Life. Faithful was 
 nearly won over by these enticements ; but, looking 
 on the old man’s forehead, he saw there written, 
 “ Put off the old man with his deeds.” 
 
 “ Then,” said Faithful, “ it came burning hot 
 into my mind, whatever he said, and however he 
 flattered, when he got me home to his house he 
 would sell me for his slave. So I bid him forbear to 
 talk, for I would not come near to the door of his 
 house. Then he reviled me, and told me that he 
 would send such a one after me that should make 
 my way bitter to my soul. So I turned to go away 
 from him ; but just as I turned myself to go thence, 
 I felt him take hold of my flesh, and give me such a 
 deadly twitch back that I thought he had pulled part 
 of me after himself. This made me cry, ‘ 0 wretched 
 man ! ’ — so I went on my way up the hill.” 
 
 What a vivid picture we have here of that 
 struggle with the corrupt nature which every truly 
 pious soul has every hour — every moment — to 
 maintain. It is a terrible conflict. St. Paul was 
 passing through it when he said, “ 0 wretched man 
 that I am ; who shall deliver me from the body of 
 this death ? ” 
 
 My reader, all those evil propensities and 
 ■dispositions which lead us astray — all those corrupt 
 
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 passions and desires which prevent oar growth in 
 purity and holiness, are the efforts of Adam the First 
 to gain us over to his service. This tendency to evil 
 seems to start up unbidden, and never entirely leaves 
 us. By grace it is conquered ; but, alas, we know it 
 is not destroyed. Bunyan had to deal with Adam 
 the First. All good men have had to do with him. 
 Not until we reach the Celestial City shall we have 
 done with him altogether. It was not without reason 
 that Adam the First was placed in the path of Faithful. 
 
 Looking behind him, Faithful saw one coming 
 after him swift as the wind. He overtook him just 
 where Christian lost his roll. This was Moses . 
 With him it was but a word and a blow, and he 
 knocked Faithful down and laid him for dead. 
 Three times was the blow repeated and the reason 
 given — because of his secret inclining to Adam the 
 First. He knew not how to show mercy. But one 
 came by and bade him forbear. Christian inquired — 
 “ Who was that bid him forbear ? ” Faithful 
 answered, “ I did not know him at first, but as he 
 went by I perceived the holes in his hands and in his 
 side : then I concluded that he was our Lord, so I 
 went up the hill.” 
 
 What a beautiful commentary we have here on 
 those words, “ The law was given by Moses, but 
 grace and truth came by Jesus Christ.” How clearly 
 we have unfolded the difference between the Law 
 and the Gospel. “By the law is the knowledge of 
 sin.” Knocked down — self-condemned and convicted 
 by that law which demands full, perfect, and unfal- 
 tering obedience, the sinner looks to that blessed 
 
Faithful , 
 
 235 
 
 Saviour who has redeemed him from the curse of 
 the law, and introduced him to the blessings of that 
 Gospel which secures to him an easy yoke, a light 
 burden, and perfect rest, and peace, and joy for ever. 
 
 As we have said, Faithful escaped all conflict 
 with Apollyon, saw nothing of the horrors of that 
 valley through which Christian had to pass. But in 
 the Valley of Humiliation he met two very crafty and 
 subtle foes. They were Discontent and Shame. 
 
 Discontent did his best to persuade him that the 
 valley was without honour, and that his friends— 
 Pride, Arrogancy, Self-Conceit, and Worldly Glory — 
 would be much offended with him if he went on. 
 
 Faithful replied that all these relations had long 
 since disowned him, and that he had quite misrepre- 
 sented the thing, for “ before honour is humility, and 
 a haughty spirit before a fall.” 
 
 With Shame he had a long contest. Discontent 
 was vanquished by argument, but “ this bold faced 
 Shame would never have done.” 
 
 “ He objected against religion itself. He said it 
 was a pitiful, low T , sneaking business for a man to 
 mind religion; he said a tender conscience was an 
 unmanly thing.” Every insinuation wdiich could 
 lower religion in Faithful’s eyes was thrown out. It 
 was embraced only by the low and obscure ; it was a 
 shame to sit whining and moaning under a sermon, 
 and a shame to come sighing and groaning home ; it 
 was a shame to ask forgiveness or to make restitu- 
 tion ; a shame to disregard the great because of a few 
 vices, and respect the base because of the same reli- 
 gious fraternity. 
 
236 Half-hours with Pilgrim's Progress . 
 
 Nobly did Faithful meet Shame with the avowal 
 that what God says is best, though all the men in the 
 world were against it. God prefers his religion, and 
 a tender conscience. They that make themselves 
 fools for the kingdom of heaven are wisest. The 
 poor man that loveth Christ is richer than the greatest 
 man in the world that hates him. 
 
 Thus did Faithful fling off Shame, and in 
 answer to Christian’s question — “ Did you meet 
 nobody else in the valley?” he replied, “ No, not 
 I ; for I had sunshine all the rest of the way through 
 that and also through the Valley of the Shadow of 
 Death.” 
 
 And now we must leave our two Pilgrims. How 
 different was their experience, and how united were 
 they in spirit and in purpose. It is so with us all. 
 Whatever may meet us in our path to heaven — dark- 
 ness or sunshine — there is an essential oneness after 
 all in all those who love a common Saviour, and press 
 forward to a common home. Let us each take care 
 that while we bear the marks of our individuality — 
 be it the lighter gayer temperament of Faithful or the 
 more thoughtful and nervous disposition of Christian 
 — we can take God at His word, cleave to Him in 
 every hour of our history, and press on, full of faith 
 and love, to the celestial city. 
 
 Beloved, how is it with you ? Let the covenant 
 promises of God, secured to you in Christ, be your 
 sheet anchor, and, never fear, that which now you 
 only faintly imagine shall be fully realized in the 
 glorious home which God has prepared for those that 
 love Him. 
 
Faithful . 
 
 237 
 
 “ Fear not the foe, thou flock of God, 
 
 Fear not the sword, the spear, the rod, 
 Fear not the foe ! 
 
 He fights in vain who fights with thee ; 
 Soon shalt thou see his armies flee, 
 Himself laid low. 
 
 Not long the sigh, the toil, the sweat, 
 
 Not long the fight-day’s wasting heat ; 
 
 The shadows come. 
 
 Slack not thy weapon in tl\e fight ; 
 Courage ! for God defends the right ; 
 
 Strike home ! strike home 1 
 
 
EIGHTEENTH DAY 
 
 TALKATIVE 
 
 “ Faith , if it hath not works, is dead, being alone — 
 
 James ii. 17. 
 
 xTT>HE rapidity with which Banyan introduces his 
 Vf j characters is a remarkable proof of the fertility 
 of his genius. No sooner have we finished 
 with one than we are brought into contact with 
 another. And, as the characters of this wonderful 
 allegory pass before us, we can hardly help expressing 
 our surprise at the knowledge of human nature 
 which the gifted Tinker of Bedford manifests, and of 
 that power of analysis which has enabled him to 
 present to us such characters as those we have 
 considered and those which remain with far more 
 than the vigour of a picture — even with the accuracy 
 of life. 
 
 The fact is, when we read the Pilgrim’s Progress 
 we must always remember that a purpose essentially 
 practical filled the mind of its author. He wrote, 
 not to please the world, but to instruct the Church. 
 With the intuition of genius, sanctified by the Spirit 
 
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 of God, he wrote, not for one age only, but for every 
 age. Hence it is, his characters are not peculiar to 
 his own times. They are among us now, bearing 
 the same features and playing the same part as when 
 the master-hand of Bunyan drew them. This accounts 
 for the popularity of his book, which instead of 
 diminishing in the lapse of time increases every day. 
 
 These opening remarks will serve to introduce 
 to our notice one who is represented as walking 
 beside Christian and Faithful — a tall man who looked 
 more comely at a distance than near at hand — 
 Talkative. The skill with which Bunyan has drawn 
 this character is truly wonderful. The picture is no 
 mere sketch, but a finished portrait — a photograph 
 done to the life. Let us now examine it, and as we 
 do so see how true is that declaration of an inspired 
 Apostle which stands at the head of our Chapter — 
 “ Faith, if it hath not works, is dead, being alone.” 
 
 We will first endeavour to show that this man 
 was extremely plausible ; secondly, that he was 
 thoroughly empty ; and, by way of application, we 
 will, lastly, dwell as time may permit on the marks 
 of a true faith. 
 
 1. Talkative was exteemely plausible.— 
 Faithful, like a true pilgrim, addressed him : “ Friend, 
 whither away ; are you going to the heavenly 
 country?” Without a moment’s hesitation Talka- 
 tive replied, “ I am going to that place.” A careful 
 study of the conversation which followed will bring 
 out the fact of how easy it is to talk about religion, 
 and perhaps serve to put us on our guard against 
 
Talkative. 
 
 241 
 
 that large class whose “ sounding brass and tinkling 
 cymbal ” mislead many, and who are well described 
 by the words, “ They say and do not.” 
 
 How plausible was Talkative. What more 
 could we need in the way of Christian confession ? 
 He cheerfully became the companion of the two 
 pilgrims. His orthodoxy would be regarded by our 
 churches beyond all dispute. He laments the general 
 disinclination of men to speak of serious things, and 
 their habitual worldliness. He talks with such 
 fluency and so much earnestness about the “ things 
 of God,” of miracles, wonders, and signs, and the 
 Holy Scripture, and with so much accurate knowledge 
 of the new birth, the insufficiency of our works, the 
 need of Christ’s righteousness, tfle profitableness of 
 conversation on the subjects of repentance, faith, 
 prayer, the promises and consolations of the Gospel, 
 and the like, that Faithful is quite enraptured, and 
 replies, “ All this is true, and glad I am to hear 
 these things from you.” 
 
 And how ready is he with his answers. Faithful 
 drops a gentle hint to the effect that the want of 
 conversation on these topics can hardly be said to be 
 the cause of ignorance and failure, inasmuch as 
 heavenly knowledge is not the result of industry, but 
 is the gift of God. Talkative instantly replies that 
 he is quite aware of this, adding, “ all is of grace, not 
 of works. I could give you a hundred scriptures for 
 the confirmation of this.” 
 
 Faithful asks for a subject on which they may 
 discourse. Talkative answers, “ What you will : I 
 will talk of things heavenly or things earthly ; things 
 
 R 
 
242 Half-hours with Pilgrim’s Progress . 
 
 moral or things evangelical ; things sacred or things 
 profane ; things past or things to come ; things 
 foreign or things at home ; things more essential or 
 things circumstantial : provided that all be done to 
 our profit. ” Poor Faithful, the type of that class of 
 Christians light of heart, sanguine, and susceptible, 
 is perfectly astonished. Stepping up to Christian, 
 who we must notice significantly walked by himself, 
 he said to him but softly, “ What a brave companion 
 have we got ! Surely this man will make a very 
 excellent pilgrim. ” 
 
 What a finished picture we have here. Who 
 but Bunyan could have drawn it? Talkative could 
 speak on any subject you like. As to religion, there 
 was nothing beyond him. There was not a question 
 he could not answer — not a problem he could not 
 solve — and he had chapter and verse for everything. 
 Can we say this character has ceased to live ? I 
 fear not. There are Talkatives in the Church still. 
 Such are so plausible that many are deceived by 
 them. They have to be known before they can be 
 found out, for they look “ something more comely at 
 a distance than near at hand.” 
 
 Bunyan would put us on our guard against 
 them. The power to talk about religion, the ability 
 to discuss theological questions, the facility in 
 stringing together passages of Scripture, must not 
 be taken as any evidence of piety. There are 
 hundreds equal to this who know nothing "of the 
 Spirit’s work in the heart. Early associations, 
 educational training, a strong memory, the gift of 
 speech, is quite enough to make a man a good talker 
 
Talkative. 
 
 243 
 
 on religion or any theme to which attention has 
 been given, but that such may exist without any real 
 sense of sin or any true holiness of character is 
 painfully obvious in the scandalous lives of many 
 who are members and even office-bearers in Chris- 
 tian churches, and make religion a byword in the 
 world. 
 
 “ How much religion do you think you have?” 
 suid a young Mr. Talkative to an aged Christian. 
 “Nothing to speak of," was the brief but significant 
 reply. 
 
 But “ out of the abundance of the heart the 
 mouth speaketh.” This is true, but we must take 
 care we are not carried away by mere words. The 
 Pharisees were no doubt admirable talkers about 
 feast-days and fast-days, the payment of a tithe, or 
 the length of a robe, but we know upon authority 
 which could not err, that while they made clean the 
 outside of the cup and platter, their inward part was 
 full of ravening and wickedness. 
 
 Let Bunyan's character of Talkative put us on 
 our guard. A facility for quoting Scripture is no 
 guarantee for a true heart. Balaam knew a great 
 deal more than he felt, and it is so with thousands. 
 
 When a man talks very fluently about his 
 spiritual knowledge and experience, it is time to 
 stand in doubt of him. Such subjects may lawfully 
 enter into the conversation of Christians, but they 
 will always be accompanied with the most evident 
 modesty and humility. The letter of Scripture on 
 the tongue is no warrant for its spirit being in the 
 heart and life. 
 
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 We have heard persons arguing for Election 
 and Divine Sovereignty with surprising zeal, and yet 
 living at the same moment a most ungodly life. I 
 have heard young converts string Scripture passages 
 and phrases together with a readiness which has 
 surprised me, and give way to raptures and ecstacies 
 such as only the most experienced believers are per- 
 mitted to enjoy. 
 
 Are we wise in leaping to Faithful's conclusion, 
 “ Surely this man will make a very excellent pil- 
 grim?" Let us think of Talkative and beware. 
 Head-knowledge is one thing — heart-knowledge is 
 another. The chief priests and elders had a good 
 acquaintance with the letter of the Scripture, but 
 they knew no more. My dear reader, let us learn 
 the lesson. No one was ever saved by bis gifts. 
 The ability to talk about religion goes for very little. 
 “Faith, if it hath not works, is dead, being alone." 
 
 Let us now see, in the second place, 
 
 2. Talkative was thoroughly Empty. — 
 When Faithful appealed to Christian, the latter 
 “ modestly smiled and said, This man, with whom 
 you are so taken, will beguile with this tongue of his 
 twenty of them that know him not." Christian 
 then told Faithful more about the man. He lived 
 in the City of Destruction. He was the son of 
 Say-well, and dwelt in Prating Eow. He was well 
 known as Talkative in Prating Eow. But Christian 
 knew more about him still. He was like a picture 
 which looks best at a distance, best abroad, ugly 
 enough at home. He was for any company and any 
 
Talkative . 
 
 245 
 
 talk, and he would talk anywhere, the better for the 
 drink at the ale-bench. Religion had no place in his 
 heart — it was all on his tongue. Christian told 
 Faithful he might be quite sure he had been deceived. 
 Talkative was to be classed among those who “ say 
 and do not.” He might talk of repentance, faith, 
 and the new birth, but he could only talk about 
 them. Christian had seen him at home and abroad, 
 and his house was as empty of religion as the white 
 of an egg was of savour. He knew nothing of 
 prayer, and gave no sign of repentance for sin ; 
 indeed the brute served God better than he. He 
 was a stain, reproach, and shame to religion. The 
 common people knew him, “ a saint abroad and a 
 devil at home.” His family were afraid of him, and 
 men would rather have dealings with a Turk than 
 with him. He was a cheat with his neighbours, a 
 tyrant with his children, and Christian wound up 
 his terrible testimony by saying, “ For my part, I 
 am of opinion that he has by his wicked life caused 
 many to stumble and fall ; and will be, if God pre- 
 vents not, the ruin of many more.” 
 
 Faithful saw that he had been deceived by the 
 plausible tongue of Talkative. He observed to 
 Christian, “ Well I see that saying and doing are 
 two things, and hereafter I shall better observe 
 this distinction.” 
 
 Can anything be more scriptural than this 
 conclusion ? Well might Christian assure Faithful 
 they are “ as diverse as soul and body ; for as the 
 body without the soul is but a dead carcass, so, 
 saying , if it be alone, is but a dead carcass also.” 
 
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 Christian shows his fellow-pilgrim that Talkative 
 was a self-deceiver, thinking that hearing and saying 
 make a good Christian, assuring him that at the last 
 day the question will not be, Did you believe ? hut 
 Were you doers or talkers only ? and accordingly 
 they should be judged. After dwelling a little further 
 on the worthlessness of a religion of talk, “ sounding 
 brass and tinkling cymbal, ” “things without life 
 giving sound,” destitute of “ the true faith and 
 grace of the Gospel,” Christian told Faithful how to 
 get rid of his troublesome companion. The advice 
 was very simple and very clear. He was to enter 
 into discourse with him about the power of religion, 
 and ask him if this thing be set up in his heart, 
 house, or conversation. 
 
 Faithful therefore stepped forward again to 
 Talkative and proposed as a subject — how doth the 
 grace of God discover itself when it is in the heart of 
 man ? Talkative quite approved of it, and declared 
 as his first proof that it caused a great outcry against 
 sin. He was about to proceed to a second proof, but 
 Faithful stopped to show him that the grace of God 
 rather inclined the soul to abhor sin. After defend- 
 ing his position Talkative gave another proof — the 
 knowledge of Gospel-mysteries. 
 
 To this Faithful objected, declaring it possible 
 to know the mysteries of the Gospel and yet have no 
 work of grace in the soul. “ For there is a know- 
 ledge that is not attended with doing, ‘ he that 
 knoweth his master's will and doeth it not.’ ” 
 
 Faithful dwelt at length on the difference 
 between knowing and doing , showing that there is 
 
Talkative . 
 
 247 
 
 knowledge that resteth in the bare speculation of 
 things, and knowledge that is accompanied with 
 the grace of faith and love; the first of these will 
 serve the talker, but without the other the true 
 Christian is not content. “ Give me understanding, 
 and I shall keep Thy law ; yea I shall observe 
 it with my whole heart.” 
 
 Talkative, beaten in argument, answered angrily 
 “ You lie at the catch again : this is not for 
 edification. ” 
 
 Faithful bade him propound another sign how the 
 work of grace discovereth itself, but Talkative replied 
 in ill-humour “ Not I, for I see we shall not agree.” 
 
 Faithful then proceeded to show how it was 
 manifested by conviction of sin, sorrow and shame 
 on account of it, the revelation of the Saviour to the 
 heart, and the absolute necessity for closing with 
 him for life, and the sense of liungerings and 
 thirstings after him. He further pointed out that in 
 others it was discovered by an experimental 
 confession of faith in Christ and a life of holiness 
 answerable to that confession, and wound up by 
 pressing home on Talkative two searching questions. 
 “ Do you experience this first part of this description 
 of it? and doth your life and conversation testify the 
 same ? or standeth your religion in word or in 
 tongue and not in deed and in truth?” 
 
 Then Talkative began to blush, but having 
 recovered himself, owned he had not expected such 
 a discourse. Moreover he questioned Faithful’s 
 right to be his catechiser, and claimed the liberty to 
 refuse to make him his judge. 
 
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 Then Faithful accused him of vile hypocrisy, 
 declaring him to be a man whose religion lies in talk, 
 that his conversation gave his mouth-profession the 
 lie, that he was the cause of injury to others, and 
 guilty of the worst of crimes. 
 
 At this Talkative scornfully closed the discussion 
 by saying, “ Since you are ready to take reports, and 
 to judge so rashly as you do, I cannot but conclude 
 you are some peevish or melancholy man, not fit to 
 be discoursed with ; and so adieu ! 
 
 Thus was this empty professor and flippant 
 talker unmasked. Well might Christian congratulate 
 his brother on having got rid of him. 
 
 Faithful expressed his pleasure at having had 
 this little discourse with Talkative, adding “ It may 
 happen that he will think of it again ; however I 
 have dealt plainly with him, and so am clear of his 
 blood if he perisheth.” 
 
 Christian then supplied a beautiful little com- 
 mentary on Faithful’s conduct. “You did well to 
 talk so plainly to him as you did ; there is but little 
 of this faithful dealing with men now a days, and 
 that makes religion to stink in the nostrils of many 
 as it doth ; for they are these talkative fools whose 
 religion is only in words, and who are debauched and 
 vain in their conversation, that being so much 
 admitted into the fellowship of the Godly, do puzzle 
 the world, blemish Christianity, and grieve the 
 sincere. I wish all men would deal with such as you 
 have done ; then should they be either made more 
 conformable to religion, or the company of Saints 
 would be too hot for them.” 
 
Talkative . 
 
 249 
 
 Where is the true Christian who does not say 
 “Amen” to this? How fearful is the injury which 
 these Talkatives inflict upon religion. Do they not 
 require to be dealt with faithfully and have their 
 masks stripped from their faces ? And yet the 
 Churches nurse and pet them. They are rich, 
 learned, influential. They talk loudly, give freely, 
 and we cannot afford to lose them, though their 
 conversation gives their mouth-profession the lie. 
 My reader, such men are the cancer of the Church. 
 They are eating into its very life. “ From such 
 withdraw thyself.” So said St. Paul, and so said 
 Christian to Faithful. God grant that we may ever 
 deal gently with the sinner, but never, never with 
 sin. A religion of mere talk is a religion of mere 
 sound. The Church is the worse for it and the 
 world no better for it “ Faith, if it hath not works, 
 is dead, being alone.” 
 
 I propose closing by considering briefly — 
 
 3. The Marks of a True Faith. — If faith 
 without works is a dead faith — and utterly useless — 
 what then is living faith — the faith that saves ? I 
 answer, it is belief in the truth as revealed in the 
 Gospel. It embraces a cordial acceptance of the 
 Atonement of Jesus Christ on our behalf, a firm 
 conviction of the love of God as shown in the 
 provision of mercy, and the profoundest gratitude 
 for all that the Holy Spirit has accomplished in our 
 hearts. And this faith is always accompanied by 
 good works. It is evidenced by the loving devotion 
 of ourselves to the service of Him who is the Author 
 and Giver of all this unspeakable blessing. 
 
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 We must not lose sight of this great truth. In 
 this we may see a test of the reality of our faith. 
 Talkative utterly failed before it. 
 
 Is it the settled desire of our souls to live to the 
 glory of God in everything ? Do we feel it to be our 
 mission to do good to the world, to light its dark 
 places, and to rescue some of its precious souls from 
 the power of the devil ? — then we have living, 
 saving faith. 
 
 And this is the faith of all good men. Where 
 have we the grandest examples of earnest, self- 
 denying love on behalf of others ? Where have we 
 the noblest instances of sanctified zeal and holy 
 courage in the great conflict with the evils that are 
 in the world ? Where shall we find the men who 
 have built our almshouses for the poor, our hospitals 
 for the sick, our asylums for the insane, and covered 
 our soil with institutions which add more glory to 
 our country than all the triumphs of her arms on 
 sea and land ? The answer is — the world owes all 
 that is good and great and pure in it to Christianity. 
 It may profess to despise religious earnestness. The 
 Talkatives may pronounce it to be fanaticism and 
 folly. But it can hardly help reading in the noble 
 acts of self-denial, in the loving deeds of benevolence 
 and kindness, which are the fruits of that philanthropy 
 which is an inspiration from the great Teacher of 
 Nazareth, a commentary on the words of our text — * 
 “ Faith if it hath not works is dead, being alone.” 
 
 My Beaders, have you this faith ? Are you like 
 Talkative resting satisfied with barren and unfruitful 
 knowledge? Take care, I beseech you, that you are 
 
Talkative . 
 
 251 
 
 subjects of divine grace, that you show forth the 
 praise of God, not only with your lips, but in your 
 lives ; and, thus daily leaning upon Christ, doubt not 
 the issue — inward peace, outward usefulness, ever 
 brightening hopes, and glory everlasting. 
 
 “ I thank Thee, Lord, for using me 
 For Thee to work and speak ; 
 
 However trembling is the hand, 
 
 The voice however weak. 
 
 I bless Thee for each seed of truth. 
 
 That I through Thee have sow’d, 
 
 Upon this waste and barren earth — 
 
 The living seed of God. 
 
 For those to whom, through me, Thou' hast 
 Some heavenly guidance given ; 
 
 For some, it may be, saved from death, 
 
 And some brought nearer heaven. 
 
 For any hope, or light, or joy, 
 
 Imparted, Lord, through me, 
 
 To one sad soul upon this earth, 
 
 Unknown to all but Thee ; 
 
 I thank Thee, gracious God, for all 
 Of witness there hath been 
 
 From me, in any path of life, 
 
 Though silent and unseen ; 
 
 For any flower across life’s path 
 At random I have flung ; 
 
 For dew to freshen aged hearts, 
 
 Or sunshine for the young. 
 
 Lord, keep us still the same, as in 
 Remembered days of old ; 
 
 O keep us fervent still in love, 
 
 ’Mid many waxing cold. 
 
 Lord, make us beacon-lights on earth, 
 
 Authentic and divine ; 
 
 And, as the times grow darker still, 
 
 May we yet brighter shine.” 
 
NINETEENTH DAY. 
 
 VANITY FAIR, 
 
 “ Be not conformed to this world , but be ye 
 transformed by the renewing of your mind , that ye 
 may prove ivhat is that good and acceptable and 
 perfect will of God .” — Rom. xii. 2. 
 
 *4 /^7>HUS they went on talking of what they 
 j had seen by the way, and so made the 
 way easy, which would otherwise no 
 doubt have been tedious to them ; for now they went 
 through the wilderness.” This brief sentence shows 
 us Christian and Faithful pursuing their* journey 
 after Talkative had left them. It presents us with a 
 beautiful illustration of the Communion of Saints. 
 Very sweetly and most truly has a Christian writer 
 said, “ It is with Christians as with burning coals. 
 If these are scattered far apart, one after the other 
 is easily extinguished ; but, when collected together, 
 the fire of one preserves that of the other, and the 
 glowing coals often ignite others that lie near.” 
 
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 These loving friends talked of what they had 
 seen by the way. Who could doubt the burden of 
 their song would be, “ Surely goodness and mercy 
 have followed me?” How very different had been 
 their experience, and yet their testimony would be 
 exactly the same. 
 
 And this pleasant conversation about God’s 
 dealings with them made their way so easy that 
 they almost forgot they were passing through a 
 wilderness. It is ever so with Christians at seasons 
 when, with loving interchange of thought, they 
 cheer each other forward. 
 
 It were well for us if we indulged a little oftener 
 in this blessed luxury and privilege. If believers 
 talked less about the state of the money-market and 
 more about the state of their souls, less about the 
 doings of the world and more about their hopes for 
 eternity, it would be better for them. Why should 
 the subject of religion be shut out of the conversa- 
 tion of Christians ? Why should they discuss freely 
 all the questions of the day, questions in which they 
 profess to take comparatively little interest, and 
 never speak of that divine life in which they should 
 experience daily growth, and of that glorious King- 
 dom the advancement of which may be supposed to 
 be nearest and dearest to their hearts. Surely, my 
 reader, we must take such a state of things as a bad 
 sign. It does not go far to prove that our affections 
 are set on things above and not on things on the 
 earth — that we are consciously strangers and pil- 
 grims journeying to a better land — that while we are 
 on the way we dare not make friendships with 
 
Vanity Fair 
 
 255 
 
 those who have no sympathy with the Master we 
 serve — that our lives are a deep and solemn protest 
 against the world’s vanities and sins — and that our 
 “ conversation,” our citizenship, is in heaven. Let 
 us, then, take example by Christian and Faithful. 
 Loving intercourse with fellow-pilgrims will help us 
 along our wilderness wonderfully. We shall gather 
 strength in faith and hope from each other. Like 
 those two disciples who journeyed to Ernmaus we 
 shall find it very profitable to talk together of the 
 things which have happened. 
 
 “Great the joy when Christians meet ! 
 
 Christian fellowship, so sweet ! 
 
 When (their theme of praise the same) 
 
 They exalt the Saviour’s name !” 
 
 On went our pilgrims. Little did they know what 
 was before them, but ere they entered upon fresh 
 perils they were permitted to enjoy the loving coun- 
 sels of an old friend. The two subjects awaiting 
 our consideration are the interview with Evangelist 
 and the passage through Vanity Fair. In no portion 
 of our Book is Bunyan’s descriptive power so con- 
 spicuous. It is full of interest and as full of instruc- 
 tion. Let us try to learn much from it. 
 
 1. The Interview whth Evangelist. — We 
 are told that when the pilgrims had ‘‘got almost 
 quite out of” the wilderness Faithful espied 
 one coming after them. “It is my good friend 
 Evangelist,” said Christian. “Ay, and my good friend 
 too,” said Faithful, “ for it was he that set me the 
 way to the gate.” The first words of Evangelist 
 
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 were as loving as they well could be. “ Peace be 
 with you, dearly beloved, and peace be to your 
 helpers. ” With what joy does Christian exclaim: 
 “Welcome, welcome, my good Evangelist: the sight 
 of thy countenance brings to my remembrance thy 
 ancient kindness and unwearied labouring for my 
 eternal good.” “And a thousand times welcome, 
 said good Faithful, thy company, 0 sweet Evangelist, 
 how desirable it is to us poor pilgrims.” 
 
 This grateful testimony of Christian and Faithful 
 to the kind offices of Evangelist is singularly instruc- 
 tive. You will remember, my reader, I told you in 
 our third chapter that this beautiful character intro- 
 duced by Bunyan into his story is intended to 
 represent the Christian Minister — not the hireling 
 who careth not for the sheep, but the true son of 
 consolation, the faithful ambassador of truth. And 
 there is no doubt for this Bunyan drew largely on 
 his own experience. He carried to his grave a deep 
 sense of obligation to “ holy Mr. Gifford,” the Bap- 
 tist minister of Bedford. He had known the value 
 of a faithful earnest ministry. 
 
 And such he would commend. “ Many,” wrote 
 M’Cheyne, “ are fond of ministers, who are not fond 
 of Christ;” but we may also say, “None who are 
 fond of Christ will depreciate ministers.” “There 
 are men,” said a noble thinker, “ who imagine they 
 should do well enough if they could throw the Bible 
 overboard, and the ministers after it, and sink the 
 whole Church in the sea. It is as if a man with a 
 shattered limb should think to better himself by 
 thrusting the doctors and their instruments out of 
 
Vanity Fair . 
 
 257 
 
 doors. They did not break his leg, but only propose 
 to set it. Under the hand of the poorest of them 
 the limb will be better than if the shattered bone 
 were left to heal unsplintered. ” 
 
 A true ministry therefore is one of God’s greatest 
 blessings. Christian and Faithful felt it to be so 
 when they bade Evangelist welcome. Be it yours, 
 my reader, to reverence ministers for their work’s 
 sake, and give them a place in your prayers. I 
 know no class of men who need so many prayers. 
 They are “ men of like passions” with yourselves, 
 and just as liable to fall. Ask God to keep them 
 above the influence of the world, either its flattery 
 or its frown. Never make Popes of them, but 
 esteem them as the ambassadors of Christ. 
 
 “ I am past usefulness,” said an old lady to her 
 minister; “ the Lord spares my days, but I can do 
 no good now.” “ You are doing a great deal of 
 good,” said the minister. “ You help me to preach 
 every Sabbath.” Of course she was very much sur- 
 prised. Help her minister to preach ! Why how ? 
 “ In the first place,” said he, “you are always in 
 your seat at Church, and that helps me. In the 
 second place, you are always wide awake, looking 
 right up in my face, and that helps me. In the 
 third place, I often see tears running down your 
 cheeks, and that helps me very much.” Depend 
 upon it, in every Christian’s heart there will be 
 found a high regard for the faithful minister of 
 Christ. Happy, too, the minister who has the testi- 
 mony which Evangelist received. 
 
 “ Then, said Evangelist, how hath it fared with 
 
 s 
 
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 yon, my friends, since the time of our last parting? 
 What have you met with, and how have you behaved 
 yourselves ? Then Christian and Faithful told him 
 all things that had happened to them in the way ; 
 and how, with what difficulty, they had arrived 
 at that place. ” 
 
 The weighty words which Evangelist addressed 
 to the pilgrims are well worthy of attentive regard ; 
 but we can only very briefly consider them. They 
 were words of congratulation and encouragement. 
 He likewise warned them against the power of the 
 devil, urged them to the steady exercise of faith, and 
 bade them look well to their own hearts. So accept- 
 able was this loving exhortation of their old friend, 
 that the pilgrims begged Evangelist to speak further 
 to them, and, as a prophet, tell them of things that 
 might happen to them, and also how they might 
 resist and overcome them. 
 
 Then Evangelist, like another Agabus, told them 
 of coming persecution. He reminded them of the 
 words of the truth of the Gospel, “ that you must 
 through many tribulations enter into the kingdom 
 of heaven and again, that “in every city bonds 
 and afflictions abide you.” He predicted approaching 
 trials ; how in the town they were nearing they 
 would be beset by enemies, and how one of them 
 would seal the testimony they held in blood, but, he 
 added, “ Be thou faithful unto death, and the King 
 will give you a crown of life.” 
 
 He concluded by assuring them that the martyr 
 would have the better of his fellow, not only because 
 he would reach the Celestial City first, but because 
 
Vanity Fair . 
 
 259 
 
 he would escape many miseries which the other 
 would have to meet: and he bade them, when all 
 this shall have been fulfilled, to remember their 
 friend, quit themselves like men, and “ commit the 
 keeping of their souls to God as unto a faithful 
 Creator.” 
 
 Such advice was worthy of the lips of a true 
 Evangelist. I sometimes think we, as ministers, 
 deal far too seldom with the difficulties of the Chris- 
 tian course. 
 
 The young convert little knows the dangers 
 which will beset him in Vanity Fair. It may be no 
 martyrdom awaits him, but he will surely discover 
 that “ those who will live godly in Christ Jesus must 
 suffer persecution.” There will be plenty of un- 
 generous insinuations and abundance of ridicule 
 ready for all who will dare to avow their faith in the 
 Saviour. 
 
 Ministers should deal with these matters. It is 
 all very well to point to the crown at the end, but 
 they must not forget the cross by the way. If as 
 Christians we have much to gain, we have assuredly 
 something to lose. We must not expect better 
 treatment than our Master received. We have all 
 to pass through Vanity Fair. But we have every 
 .encouragement to go forward. Our souls are in safe 
 keeping. For great worldly comfort as God’s people 
 we need not look, but of final victory and eternal 
 happiness we should never doubt. 
 
 Thus did good Evangelist counsel Christian and 
 Faithful. And thus will it be with every true minis- 
 try. There will be no immoderate expectations held 
 
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 out. The plain fact will be stated. Vanity Fair 
 has to be passed through. Hatred, reproach, perse- 
 cution must be looked for. Far better know all this 
 at starting than find it out too late. Well has one 
 said, “ If we are not ready to take part in the afflic- 
 tions of Christ we must never expect to share His 
 glory.” 
 
 This brings us to the second subject for our 
 consideration. 
 
 2. The passage through Vanity Fair. — In 
 describing Vanity Fair Bunyan is manifestly quite 
 at home. He evidently drew that which he had 
 often seen. He could very probably recall the time 
 when with his father’s travelling smithery he had 
 plied his bellows and mended his kettles in sight of 
 many a merry-andrew’s stage. We know from his 
 biographer something of his love of fun and mischief. 
 Here is a sketch of him: — “ Yonder is young 
 Bunyan, the noisiest of his party, playing at pitch- 
 and-toss, that one with the shaggy eyebrows, whose 
 whole soul is ascending in the twirling penny. He 
 is grim enough to be a blacksmith’s apprentice, but 
 his singed garments hang round him with an idle 
 freedom which scorns indentures, while his energetic 
 vociferations bespeak the ragamuffin ringleader. 
 The penny comes down wrong side uppermost, and 
 a loud execration at once betrays young “ Badman.” 
 
 John Bunyan would have little difficulty in 
 describing Vanity Fair. 
 
 “ Then I saw in my dream that when they were 
 got out of the wilderness, they presently saw a 
 
Vanity. Fair . 
 
 261 
 
 town before them; the name of that town is Vanity; 
 and at the town there is a fair kept, called Vanity 
 Fair; it is kept all the year long; it beareth the 
 name of Vanity Fair, because the town where it is 
 kept is 4 lighter than vanity,’ and also because all 
 that is there sold or that cometh thither is vanity. 
 As is the saying of the wise, ‘ all that cometh is 
 vanity.”’ 
 
 Then follows the most wonderful description of 
 this world which genius ever conceived. It should 
 be most carefully read and studied. This fair has 
 great antiquity on its side. It is almost five thou- 
 sand years old, for Beelzebub, Apollyon, and Legion, 
 with their companions, seeing that the way to the 
 Celestial City lay through this town of Vanity, had 
 set it up. The merchandise of this fair is suited to 
 every taste. It lasts all the year long, and all sorts 
 of vanity are sold in it. There are houses, lands, 
 trades, places, honours, preferments, titles, countries, 
 kingdoms, lusts, pleasures, delights of all sorts. 
 Moreover, there are at all times juggling, cheats, 
 games, plays, apes, knaves, and rogues, and that of 
 every kind. Here we see every rank of life, every 
 variety of mind can meet with all it needs; and 
 every peculiarity of national taste is considered. 
 “ Here is the Britain Bow, the French Bow, the 
 Italian Bow, the Spanish Bow, the German Bow ; 
 where several sorts of vanities are to be sold. The 
 ware of Borne and her merchandise is greatly pro- 
 moted in this fair, only our English nation, with 
 some others, have taken a dislike thereat.” 
 
 What a vivid picture is this. How true to the life 
 
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 it is. Who does not see that this world can minister 
 to every want of the unregenerate heart ? It has 
 vanities of every kind, and not one need be unsup- 
 plied. Its merchandise is equal to all demands — 
 its amusements suited to every fancy. “ The lust of 
 the flesh, the lust of the eyes, and the pride of life,” 
 can be abundantly gratified. There are refined 
 gaieties for the high born, and there are sinks of 
 pollution for the low. Every nation has its peculiar 
 tastes, but for each every passion can be gratified, 
 and all sorts of vanities sold. 
 
 And the superstitious can have full enjoyment, 
 “ for the ware of Rome and her merchandise is 
 greatly promoted.” They can buy indulgence in 
 any vice, the forgiveness of any sin, free license to 
 riot in any excess. They can please themselves 
 with any number of baubles in the way of crosses to 
 wear and beads to count, lights for the altar and 
 dresses for the priest. When we think of all this, 
 and see how its issue is to absorb men in the perish- 
 able and blind them to the eternal — tie them down 
 to pursuits and enjoyments which are not only paltry 
 and unworthy in themselves, but injurious to 
 anything like spirituality of mind and devotedness 
 of spirit, can we wonder at the many warnings 
 against this Vanity Fair which the Word of God 
 contains ? 
 
 “ What shall it profit a man, if he shall gain the 
 whole world and lose his own soul?” — Mark viii. 36. 
 
 “ If the world hate you, ye know that it hated 
 me before it hated you. If ye were of the world, the 
 world would love his own ; but because ye are not of 
 
263 
 
 Vanity Fair. 
 
 the world, bat I have chosen you out of the world, 
 therefore the world hateth you.” — John xv. 18, 19. 
 
 “ The friendship of the world is enmity with 
 God.” — James iv. 4. 
 
 “ And the world passeth away, and the lust 
 thereof ; but he that doeth the will of God abideth 
 for ever.” — 1 John ii. 17. 
 
 “ Be not conformed to this world, but be ye 
 transformed by the renewing of your mind, that ye 
 may prove what is that good, and acceptable, and 
 perfect will of God.” — Rom. xii. 2. 
 
 But Christian and Faithful must pass through 
 Vanity Fair. Bunyan tells us the way to the 
 Celestial City lies through the town of Vanity, 
 “ and he that will go to the city, and yefc not go 
 through this town, must needs go out of the world.” 
 The Prince of Princes went through it, and on a fair 
 day too. It was here Beelzebub, the chief Lord of 
 the Fair, invited Him to buy his vanities, and, 
 indeed, offered to make Him Lord of the Fair if 
 only He would have done him reverence. But the 
 Prince of Princes was not to be beguiled. He left 
 the town without laying out so much as a farthing 
 on its vanities. 
 
 My readers, in the world we must be , but of the 
 world we need not be. It is the way to the Celestial 
 City, but we are not obliged to purchase its vanities 
 or indulge in its sins. Our divine Master passed 
 through it and mingled with its busy scenes, and yet 
 triumphed over the Evil One, and was “ holy, harm- 
 less, undefiled, separate from sinners.” Let us, 
 therefore, be assured that w r e must each pass through 
 
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 Vanity Fair. Those who would shut themselves up 
 in the monastery or spend their days in the hermit’s 
 cell make a vain attempt to get to heaven by some 
 other road. Let us never forget, there is but one 
 way, and that lies through the town of Vanity. 
 
 But let us see how our pilgrims fared on their 
 journey. As they entered the fair all the people were 
 moved. There were three causes for the hubbub 
 which arose. The first was their dress , unlike any- 
 thing to be seen among the traders of the fair. The 
 second was their speech , the language of Canaan, 
 very different from any of the tongues from one end 
 of the fair to the other. And the third was their 
 contempt of the icares — they cared not even to look 
 at them ; but when the merchandisers called after 
 them they put their fingers in their ears and cried 
 “ Turn away mine eyes from beholding vanity,” look- 
 ing upwards, signifying that their trade and traffic 
 were in heaven. 
 
 One asked them, mockingly, “What will ye 
 buy ? ” and they, looking gravely on him, said “ We 
 buy the truth.” After this a storm of derision and 
 reproach burst upon them. The great one of the fair 
 came down to quell the tumult. The pilgrims were 
 brought to examination, and declared themselves to 
 be strangers and pilgrims going to their own country, 
 the heavenly Jerusalem, having given no occasion for 
 this abuse except it be their having said that they 
 would “buy the truth.” All they could say was to 
 no purpose. They were cruelly treated and put into 
 a cage as a spectacle to all the men of the fair. But 
 their temper and spirit gained them friends, and only 
 
Vanity Fair 
 
 265 
 
 served to increase the commotion. Brought up to 
 another examination, they were pronounced guilty of 
 all this disturbance, beaten, and chained, and led 
 through the fair as a terror and example to others. 
 But their meekness and patience won many more to 
 their side. This exasperated their enemies so much 
 that they resolved on their death ; so they were put 
 into the cage again and their feet made fast in the 
 stocks. Here they comforted each other with the 
 assurance of Evangelist, each secretly wishing for the 
 preferment he predicted, and committing themselves 
 into the hands of “the faithful Creator” — “Him 
 that ruleth all things.” 
 
 Here for the present we must leave our pilgrims. 
 
 We are each of us passing through Vanity Fair. 
 Are we distinguishable by our dress — the finished 
 robe of our Saviour’s righteousness — He who was 
 “ made sin for us who knew no sin, that we might 
 be made the righteousness of God in Him? ” Are we 
 marked by our speech — the language of Canaan, “ sea- 
 soned with salt,” the devout words of souls sanctified 
 by grace, having their “ conversation in Heaven?” 
 Are we known by our spirit — scorning the least com- 
 promise of principle, striving against worldly confor- 
 mity, meeting reproach and shame with meekness 
 and patience, as the followers of the holy Jesus ? 
 
 If thus you are endeavouring to obey the exhor- 
 tation of our text — “And be not conformed to this 
 world ; but be ye transformed by the renewing of 
 your mind, that ye may prove what is that good and 
 acceptable will of God ” — you shall be firm and 
 steadfast in every temptation, strong in the sense of 
 
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 God’s love and power, calm in every season of suffer- 
 ing and sorrow, and, though sometimes called upon 
 to dwell in shade and walk in darkness, you shall 
 pass through the world with your garments unspotted 
 and your roll secure, and finally rest in the bosom of 
 God for ever. 
 
 “ Glad in yonder blest abodes, 
 
 Dwell the raptured Saints above, 
 
 Where no anxious care corrodes, 
 
 Happy in Emmanuel's love ! 
 
 Once, indeed, like us below, 
 
 Pilgrims in this vale of bears, 
 
 Torturing pain and heavy woe, 
 
 Gloomy doubts, distressing fears ! 
 
 Oft the big, unbidden tear, 
 
 Stealing down the furrow’d cheek, 
 
 Told, in eloquence sincere, 
 
 Tales of woe they could not speak : 
 
 But these days of weeping o’er, 
 
 Past these scenes of toil and pain, 
 
 They shall feel distress no more, 
 
 Never, never weep again. 
 
 All is tranquil and serene, 
 
 Calm and undisturbed repose, 
 
 There no cloud can intervene, 
 
 There no angry tempest blows. 
 
 Every tear is wiped away, 
 
 Sighs no more shall heave the breast ; 
 
 Night is lost in endless day — 
 
 Sorrow — in eternal rest.” 
 
TWENTIETH DAY. 
 
 THE TRIAL AND MARTYRDOM . 
 
 “ Be thou faithful unto death , and I will give thee 
 a crown of life ." — Key. ii. 10. 
 
 Y Y \E left Christian and Faithful comforting 
 themselves in the expectation of a speedy 
 death. They were in the hands of the 
 inhabitants of Vanity Fair, and they would look for 
 no mercy and hope for no escape. 
 
 In the account of the Trial and Martyrdom with 
 which Bunyan has favoured us he has again drawn 
 upon his own experience. As we go along we shall 
 notice a little of his personal history, which evidently 
 suggested to him portions of this narrative presented 
 to us for our consideration to-day. We who are 
 living in a period of fair-weather Christianity, are 
 very apt to forget the price at which we have gained 
 the liberties we now possess. “ The noble army of 
 martyrs” has very little of the regard it deserves 
 among us whose lot is cast in happier days, and the 
 
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 distance of time is not unlikely to make us unmind- 
 ful of the debt we owe to those who “ loved not their 
 lives unto the death” for the sake of those who were 
 to come after them. 
 
 I offer you no exposition of the text — a portion 
 of the message which was addressed to the Church 
 in Smyrna — but merely use it as applicable to that 
 portion of our allegory which is now to receive our 
 attention — the Trial and Martyrdom of Faithful. 
 “ Be thou faithful unto death , and I will give thee a 
 crown of life.” 
 
 Carefully reading the narrative, we may offer 
 you a few remarks on these four subjects : 
 
 1. The Judge and the Indictment. 
 
 2. The Witnesses and their Evidence. 
 
 3. The Jury and their Verdict. 
 
 4. The Prisoner and his End. 
 
 1. The Judge and the Indictment. — The 
 name of the judge was Lord Hate-good , and the 
 indictment was as follows: “ That they were 
 enemies to, and disturbers of, their trade ; that they 
 had made commotions and divisions in the town ; 
 and had won a party to their own most dangerous 
 opinions, in contempt of the law of their prince.’ ’ 
 The answer which Faithful made to this charge was 
 as simple and staightforward as it well could be. 
 He declared that he had set himself only against the 
 enemies of God — “ Him that is higher than the 
 highest,” — that he had made no disturbance, being 
 a man of peace, that those who had been won had 
 only been turned from the worse to the better, and 
 
The Trial and Martyrdom. 
 
 269 
 
 he concluded thus : “ and as to the king you talk of, 
 since he is Beelzebub, the enemy of our Lord, I defy 
 him and all his angels. ” 
 
 All this is very instructive. Bunyan, whose 
 mind was deeply stored with the facts-of Scripture, 
 would, I have no doubt, be thinking of incidents in 
 the lives of Christ and His apostles. He would 
 remember how the chief priests and pharisees at the 
 council had said concerning the Saviour “ If we let 
 Him thus alone, all men will believe on Him : and 
 the Romans shall come and take away both our 
 place and nation.” He would remember how, in the 
 days of Idie early Church, Demetrius called “the 
 workmen of like occupation ” together, and, feeling 
 quite sure if this Christianity of which every one was 
 talking went on, no more silver shrines for Diana 
 would be required, said to them, “ Sirs, ye know 
 that by this craft we have our wealth. Moreover, 
 ye see and hear that not alone at Ephesus, but 
 almost throughout all Asia, this Paul hath persuaded 
 and turned away much people, saying that they be 
 no gods, which are made with hands ; so that not 
 only this our craft is in danger to be set at naught : 
 but also that the temple of the great goddess Diana 
 should be despised, and her magnificence should be 
 destroyed whom all Asia and the world worshippeth.” 
 
 He would remember how the master of the 
 damsel with the spirit of divination said concerning 
 Paul and Silas : “ These men, being Jews, do 
 exceedingly trouble our city, and teach customs 
 which are not lawful for us to receive, neither to 
 observe, being Romans.” The indictment brought 
 
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 against Christian and Faithful closely resembled 
 these charges. And in both the judge and the 
 indictment I have no doubt Bunyan had his eye 
 on the incidents of his own times. In this Lord 
 Hate-good we may see probably the portrait of 
 most of the judges before whom the nonconformists 
 of those days were arraigned, and more particularly 
 of that worthy, Justice Keelin, before whom Bunyan 
 was taken, and in whose presence he declared : “ If 
 I were out of prison to-day I would preach the 
 Gospel again to-morrow, by the help of God.” The 
 sketch presented to us gives us a tolerably correct 
 idea of the justice accorded to the sufferers for 
 the truth in the days of the Stuarts. 
 
 And the indictment brought against Christian 
 and Faithful is very like that which was served upon 
 the tinker of Bedford : “ That John Bunyan, of the 
 town of Bedford, labourer, being a person of such 
 and such condition, he hath since such a time 
 devilishly and perniciously abstained from coming to 
 church to hear divine service ; and is a common 
 upholder of several unlawful meetings and conven- 
 ticles, to the great disturbance and distraction of the 
 good subjects of our sovereign lord the king, &c.” 
 
 This division of our subject may suggest to us 
 how great are the advantages which we possess in 
 relation to the judicial bench. We certainly have at 
 times a melancholy exhibition in what is called 
 “ justice’s justice,” but we may thankfully acknow- 
 ledge that there has never been a time when the law 
 has been so impartially administered and the bench 
 been more truly adorned than the present. We have 
 
The Trial ancl Martyrdom. 
 
 271 
 
 reason to believe the Lord Hate-goods are creatures 
 of the past. And how grateful ought we to be for the 
 large measure of religious liberty we enjoy. The lines 
 have truly fallen unto us in pleasant places. The 
 dark blots upon our statute-book are fast disappearing, 
 never to return. The history of the past has to be 
 written in tears, suffering, and blood, but we have the 
 heritage of purer and better times. These have been 
 the work of heroes — heroes whose memory should be 
 held dear by all of us — and one of them was John 
 Bunyan. 
 
 2. The Witnesses and their Evidence. — 
 “ Then proclamation was, that they that had aught 
 to say for their lord the king against the prisoner 
 at the bar should forthwith appear and give their 
 evidence. ” 
 
 Three witnesses came forward, Envy , Super- 
 stition , and Pickthank. We will hear them and look 
 at them separately. Envy is the first to give 
 evidence. Having stated that he had known the 
 prisoner a long time and that he was ready to make 
 his statement on oath, he was sworn. 
 
 “ Then he said, My Lord, this man, notwith- 
 standing his plausible name, is one of the vilest men 
 in our country : he neither regardeth prince nor 
 people, law nor custom ; but doeth all that he can to 
 possess all men with certain of his disloyal notions, 
 which he in general calls ‘ principles of faith and 
 holiness/ And in particular, I heard him once 
 myself affirm, that Christianity and the customs of 
 Vanity were diametrically opposite and could not be 
 
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 reconciled. By which saying, my lord, he doth at 
 once, not only condemn all our laudable doings, but 
 us in the doing of them.” Envy also volunteered 
 further testimony if there should be any more required. 
 
 As this witness has given his evidence we will 
 have a few words about him. Envy is a very old 
 enemy of truth, and has many times borne witness 
 against it. Why did Cain frown , with wrath and 
 clench his hand with murderous intent? “ Because 
 the Lord had respect unto Abel and his offering,” and 
 not to his. Why did the sons of Jacob sell Joseph 
 to the Ishmaelites and dip his coat in blood to make 
 their poor old father believe a lie ? Because they 
 “ envied” him. Why did Saul cast the javelin at 
 David when as a minstrel the Shepherd-youth played 
 before the king? Was it not because the women 
 sang with the instruments of music, “ Saul hath 
 slain his thousands and David his tens of thousands ?” 
 Why did Haman despise his wealth and the invitation 
 to the banquet of his royal mistress ? Was it not 
 because he saw Mordecai sitting in the gate ? Why 
 was Christ handed over to his enemies? — “ The 
 chief-priests had delivered him for envy.” Let us 
 not then be surprised if, among other marks, we find 
 the enemies of the truth “full of envy.” — Bom. i. 29. 
 It will be nothing new. Envy without regard to any 
 reason will be always ready to cast our names out as 
 “ the vilest men in the country.” 
 
 Whenever we are disposed to wonder at this, let 
 us remember the words of St. James — “ Do ye think 
 the scripture saith in vain, The spirit that dwelleth 
 in us lusteth to envy?” — James iv. 5. 
 
The Trial and Martyrdom. 
 
 273 
 
 Superstition is the next witness called. — Being 
 sworn he began “ My Lord, I have no great acquaint- 
 ance with this man, nor do I desire to have further 
 knowledge of him ; however, this I know, that he is 
 a very pestilent fellow, from some discourse that the 
 other day I had with him in this town ; for then 
 talking with him, I heard him say that our religion 
 was nought and such by which no man could please 
 God. Which saying of his, my lord, your worship 
 very well knows what necessarily thence will follow, 
 to wit, that we still do worship in vain, are yet in 
 our sins, and finally shall be damned ; and this is 
 that which I have to say.” As this witness has given 
 his evidence we will have a few words about him. 
 
 He might well say he had no great acquaintance 
 with Faithful. What can Superstition have to do 
 with real Christianity ? “ What concord hath Christ 
 
 with Belial?” You observe Superstition speaks of 
 our religion. Yes, it has a religion, or a religiousness 
 of its own, one of place, ceremonies, vestments, 
 ornaments, gestures, and postures, and the like. It 
 deals largely in the washing of pots and cups, in 
 tithing of the mint, anise, and cummin, in the 
 straining out of gnats, and in the swallowing of 
 camels, and so on. 
 
 This was the creed of the old Pharisees, and not 
 very unlike that of the hundreds who in every age 
 have cried “ Church ” instead of Saviour, put the 
 Crucifix in the place of the Cross, sought a dead 
 uniformity, instead of a living unity, and fostered a 
 religion of mere letter rather than one of “the Spirit 
 and of power.” 
 
 T 
 
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 The history of Superstition gives us one of the 
 saddest and most revolting phases of human nature. 
 It has degraded man to a level lower than that 
 occupied by “ the brutes that perish. ” It has thrown 
 a heap of rubbish on the sublimest truths which it 
 concerns our race to know, and shed the blood of 
 many of the noblest and most heroic men and women 
 that ever lived. And let us take care we keep it out 
 of our hearts. There is an immense quantity of false 
 coin current among us. The amount of “ wood, hay 
 and stubble ” in the churches is something fearful to 
 contemplate. 
 
 Do we see some little traditional dogma pitted 
 against a truth of spiritual religion ? This is 
 Superstition giving evidence against Faithful — a 
 scene, alas, acted over and over again in every age 
 since the Pharisees put that question to Christ, “ Is 
 it lawful to heal on the Sabbath day?” Oh, let us 
 take care we do not confound Superstition with 
 Religion. The two things are very different. 
 
 The last witness is Pickthank. This remarkable 
 name is full of meaning. I think it is intended to 
 set before us the miserable wretch who thrives on 
 the reputation of others, who picks up thanks out of 
 the vile aspersions he basely flings on the characters 
 of those he can contrive to traduce. He is in the 
 witness-box, and, having been sworn, gives his 
 evidence against Faithful. He then charges Faithful 
 with railing against the noble prince Beelzebub and 
 the rest of the nobility, his personal friends, and 
 even with having called the judge himself, Lord 
 Hate-good, an ungodly villain, and bestowed “ many 
 
(15,172) Nursery Rhymes. — I quote from the 
 memory of many years ago, so I hope “May- 
 biossom” will pardon any inaccuracy. — Old Judy . 
 
 “ As I walked over the meadows one day, 
 
 I listened, and heard a mother sheep say : 
 
 ‘Oh! in all the green meadow there’s nothing so 
 sweet, 
 
 As my little lamb, with fiis nimble feet, 
 
 And his eye so bright ! and his wool so white ! 
 
 Oh ! he is my darling, my heart’s delight. 
 
 The robin, he, that sits in the tree, 
 
 Uearly may dote on his darlings four ; 
 
 But 1 love my one little larnbie more ! 9 
 And the mother sheep and her little one, 
 
 Side by side lay down in the sun. 
 
 The lambie crept under her wool so warm. 
 
 But my little lambkin lies her$— oa my arm ! 
 
 “ I went to the kitchen, and what did I see 
 But the old grey cat, with her kittens three. 
 
 1 heard her whispering, soft ; said she, 
 
 ‘ My kittens with tails so cunningly curled, 
 
 Are the prettiest things there can be in the world ! 
 The robin — he — and the old ew r e — she 
 May love their babies exceedingly, — 
 
 But my kittens there — under the rocking-chair 
 
 Oh, they are my treasures, my heart’s delight, 
 
 I love them at morning, at noon, and at night ! 
 "Which is the prettiest I cannot tell, 
 
 Which of the three — for the life of me, 
 
 For I love them all so well. 
 
 Now I’ll take up my kittens, the kittens I love, 
 
 And we’ll lie down together beneath the warm stove.’ 
 to they all settled under the stove so warm ; 
 
 And my little pussy lies here — on my arm. 
 
 “ I ^vent through the yard, and saw the old hen, 
 
 Go clucking about with her chickens ten. 
 
 She clucked, and she clucked, and she bustled away, 
 And what do you think I heard the hen say ? 
 
 Fhe said, ‘ Surely the sun never did shine 
 On anything like to these chickens of mine ! 
 
 You may hunt the full moon, and the stars, if you 
 please, 
 
 But you never will find ten such chickens as these 
 I would not part with one of these, 
 
 Though the sheep and the cat should go down on 
 their knees ; 
 
 No, not though the kitten could crow, 
 
 Or the lambie on two yellow legs could go ! 
 
 Come, cluck away, chickies, you dear little things, 
 
 And nestle close, cosily, under my wings.’ 
 
 So they ail nestled under her wing so warm, 
 
 While my little chick nestles here oh my arm.” 
 
 • (14,552) Maryleboke. — I cannot but think that 
 
TVa SONS will SELL by AUCTION, at their 
 BOOMS, Kmg - street, Covent-garden, on MONDAY, 
 Nov. 30th, and four following' days, at EleveD o’clock, 
 JEWELLERY, watches, plate, clocks, apparel, piece 
 goods, furniture, wines, cigars, <fcc., being forfeited pro- 
 perty, pledged, or upon which loans have been effected by 
 special contract, under the Act of Parliament, in the 
 months of January, February, March, April, May, June, 
 July, August, September, October, November, and De- 
 cember, 1888, 1869, 1890, and 1891, and in years prior 
 to 1888, with the following pawnbrokers, viz. : — Messrs. 
 Attenborough, 72, Strand; Attenborough and Son, Fleet* 
 street ; Attenborough and Son, Newlngton-eauseway; 
 Arnold (late Warren), New-cross-road; Arnold, Kentish- 
 town-road and High-road, Eilbum.; Allworthy Bros., 
 High-street, Gamden-town; Allworthy Bros., King’s- 
 cross-road; Aldous, Berwick-street, Soho; Bosher, 
 Falcon-'toad, Battersea; Barnett, St. George’s-cireus, 
 Southwark; Cox, Wardour-street, Soho; Coleman and 
 Tammedge, St. Augustine-square, Bristol ; Clears, Gold- 
 hawk-road, Shepherd 5 s-bush ; Clears, Kew-road, Bieh- 
 mond; Dickinson, Clarence-street, Kingston-on-Thames; 
 Fryett, Brixton-road ; Fish, ^uawell-street, Pentonville; 
 Giil (exors. of), Hampstead-roudj Gaydon, High-street, 
 Walthamstow ; Hawes and toon, Cranboum- street, 
 Leicester-square ; Mann and Byford, Hoxton-street ; 
 Melhuish, High-st., Notting-hill ; Martin,Grav’s-inn-rd.; 
 Needes, Chapel-st., Edgware-rd. ; Newman, Caledonian* 
 road ; Onley, Northgate-street, Gloucester ; Onley, 
 Southgate-street, Gloucester; Ohlson, Cold Harbour- 
 lane, Brixton ; Pryor and Son, London-road, Liverpool; 
 Phillips, Wands worth-road ; Quait, High-street, Dart, 
 ford, Kent; Bichardson and Sons, Upper George-street, 
 Bryanston-square ; Bichard and Davis, Thomas- street, 
 Woolwich ; Bo wley, Dedbury-road, Bayswater; Smith, 
 Tonning-street, Lowestoft ; Sanderson, Charlotte-street, 
 Fitzroy-square; Smith, High-street, Kingsiand ; Smith, 
 Harrow-road ; Sharwood, St. John-street-road, Clerken. 
 well ; Scudamore, Great Chapel-street, Westminster 
 .Thomson, Ladbroke-grove-road, Notting-hill; Waterneld, 
 Yauxhall-briclge-road; Warren, St. John’s-road, E ron; 
 Warren, Evelma-road, Peckham; and goods deposited 
 with them as security for loans, the periods for which 
 have expired. 
 
 On view Saturday prior and mornings of sale. 
 
 City Auction Booms, 38 and 39,Gracechurch-street, E.C # 
 — Established 1793.— Sales pursuant to Act of Parlia- 
 ment, 35 and 36 Vie. 
 
 M essrs, johnsok, dymond, and 
 
 SON wall SELL by AUCTION, at their BOOMS, 
 as above, on MONDAY, Nov. 30th, WEDNESDAY, Dec. 
 2nd, and FEIDAY, Dec. ^th, each day at Twelve o’clock, 
 DIAMOND, EMEBALD, and BELL LI ANT OBNA- 
 MEJS TS, single stone and cluster diamond rings, iadies’and 
 gentlemen’s gold watches, and fashionable gold chains, 
 several hundred ounces of modern and antique silver plate 
 superior plated goods, and other valuable property ; and 
 on MONDAY, Nov. 30th, TUESDAY, Dec. 1, WEDNES- 
 DAY, Dec. 2nd, THURSDAY, Dec. 3rd, and FEIDAY, 
 Dec. 4th, each day at Twelve o’clock, SILK MEECEKY, 
 LINEN, and WOOLLEN DBAPEEY, ladies’ and 
 gentlemen’s fashionable, attire, household furniture, 
 sewing - machines, cutlery, guns, revolvers, and 
 miscellaneous property. The whole of the auction 
 
 week’s 
 
The Trial and Martyrdom. 
 
 275 
 
 other such like villifying terms ” on most of the 
 gentry of the town. This was simply a string of 
 falsehoods, a base accusation from one who could 
 stoop to any meanness for a breath of praise. 
 
 Thus did the three witnesses, Envy , Supersti - 
 tion, and Pick thank , give evidence against Faithful. 
 They stood on different ground, but they bore much 
 the same testimony. They were governed by a 
 malignity which would be satisfied with nothing 
 but the death of Faithful, and the master-stroke of 
 the last was evidently intended to operate strongly on 
 the mind of the judge. We read : “ When Pickthank 
 had told his tale, the judge directed his speech to 
 the prisoner at the bar, saying, ‘ Thou runagate, 
 heretic, and traitor, hast thou heard what these 
 honest gentlemen have witnessed against thee ?’ ” 
 
 With much meekness Faithful asks, “ May I 
 speak a few words in my own defence?” He replies 
 to each witness. In answer to Mr. Envy , he asserted 
 that he opposed nothing but what was contrary to 
 the Word of God and Christianity. In answer to 
 Mr. Superstition , he declared he said only that in 
 the worship of God a divine faith was required, that 
 there Could be none without a divine revelation, and 
 that all else was a human faith and unprofitable to 
 eternal life. In answer to Mr. Pickthank , he boldly 
 affirmed that the princes of the town, with all the 
 rabblement, his attendants, whom he had named, 
 were more fit for “a being in hell” than in that 
 town and country, adding, “ and so the Lord have 
 mercy upon me.” 
 
 My reader, in all this there is much we may 
 
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 learn. The followers of E?ivy, Superstition , and 
 Pickthank are living still. There never have been 
 wanting those who have been ready to misrepresent 
 the advocates of truth, the friends of Christ. We 
 may not be subjected to such trials as fell to the lot 
 of Faithful, but if we are as bold and as uncompro- 
 mising as he was, we shall have our accusers. Let 
 us pray for grace always to stand firm. “ The noble 
 army of martyrs” have been the very life of the 
 Church, and their example is telling on the world 
 still. Though we may escape their peril, may we 
 possess their spirit, and meet the obloquy and re- 
 proaches of the haters of good with the assurance 
 that we have chosen the good part, and that we 
 shall be vindicated at the last great day. 
 
 3. The Jury and their Verdict. — The 
 judge, in addressing the jury and laying down the 
 law, after true legal fashion, quoted several prece- 
 dents which might serve to guide them. He gave 
 them the cases of Pharaoh, Nebuchadnezzar, and 
 Darius, and applied them to the matter before them. 
 
 There could be but little doubt as to the verdict, 
 for never was a jury so thoroughly packed. They 
 might well all agree and bring in the prisoner guilty 
 before the judge. 
 
 Mr. Blindman was the foreman, and he was 
 supported by Mr. No-good, Mr. Malice, Mr. Love- 
 lust, Mr. Live-loose, Mr. Heady, Mr. High-mind,. 
 Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, 
 and Mr. Implacable. 
 
 Thus have the enemies of truth taken counsel 
 
The Trial and Martyrdom . 
 
 277 
 
 together. They may cherish very different sins and 
 hold very different views, but as a body they are 
 equally opposed to Christianity, and Blindman, their 
 leader, proclaims its humble advocate as worthy of 
 death. It was thus that they gathered about the 
 Master, and shall the servant enjoy a better fate? 
 
 When we look at the names of these jurymen 
 we are reminded that “ the carnal mind is enmity 
 against God.” If we are faithful to our Lord we 
 shall find it impossible to keep in with the world. 
 Have we started on our heavenly journey ? We 
 shall do well to master this lesson. The hearts of 
 the unregenerate are against us. We cannot win 
 them, and let us take care they do not win us. 
 When we feel surprised at the little influence which 
 our views have upon others, let us call to mind Lord 
 Hate-good and his twelve jurymen, and turn to the 
 20th verse of the 15th chapter of St. John’s 
 Gospel — “Remember the word that I said unto you. 
 The servant is not greater than his Lord. If they 
 have persecuted Me, they will also persecute you; 
 if they have kept My saying, they will keep yours 
 also.” 
 
 4. Lastly, the Prisoner and his End. — 
 Thus briefly is it described : “ They therefore brought 
 him out to do with him according to their law; first 
 they scourged him, then they buffetted him, then 
 they lanced his flesh with knives ; after that they 
 stoned him with stones ; then they pricked him with 
 their swords ; and last of all they burned him to 
 ashes at the stake. Thus came Faithful to his end.” 
 
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 So fell the martyr. True to his God, his death 
 was a triumph. “ Be not afraid of them that kill 
 the body and after that have no more that they can 
 do.” 
 
 “ Now I saw that there stood behind the multi- 
 tude a chariot and a couple of horses waiting for 
 Faithful ; who, as soon as his adversaries had des- 
 patched him, was taken up into it, and straight was 
 carried up through the clouds, with sound of trumpet, 
 the nearest way to the Celestial Gate.” 
 
 Yes, “ the nearest icay .” Great is the honour 
 of Christian martyrdom. “ Precious in the sight of 
 the Lord is the death of His saints;” but can we 
 doubt there are special laurels for those who are 
 privileged to wear the martyr’s crown ? And how 
 powerless after all is the blood-red hand of persecu- 
 tion. It can torture, inflict agony, apply the torch, 
 or wield the axe, but it can do no more. And yet 
 there is one thing more it can do, and that is— set 
 the imprisoned spirit free and send it joyously home. 
 The weapon which smote off the head of Paul only 
 cut the string of life, and the fire which consumed 
 Latimer only burnt it. 
 
 My reader, our chapter to-day may encourage 
 every saint of God among us. They are words which 
 are not the exclusive property of martyrs. “ Be 
 thou faithful unto death, and I will give thee a 
 crown of life.” Are you willing to suffer with 
 Christ ? then you shall reign with Him. Are you 
 ready to carry your cross ? then most surely you 
 shall wear your crown. It is thus that Christ 
 measures our love to Him. Oh what a joyous 
 
The Trial and Martyrdom. 
 
 279 
 
 thought is this. We have one near us — ever near 
 us — who marks all our sorrows and prepares for us 
 a crown in heaven. And as we meet the reproaches 
 of “ a world that lieth in wickedness,” let us know 
 that it is that school in which our Father has placed 
 us in which we have to learn lessons for eternity ; 
 let us be assured that every grief we feel, every tear 
 we shed, every sorrow we bear, is all a part of the 
 strange web, every thread of which has been woven 
 by our Father’s hand ; and, looking far beyond all 
 the persecutions, afflictions, and' troubles of this 
 fleeting life, let us go forward with steady step and 
 fixed eye to that glorious world where love alone can 
 reign, and where there is joy evermore. 
 
 “ Silent, like men in solemn haste, 
 
 Girded wayfarers of the waste, 
 
 We pass out at the world’s wide gate, 
 
 Turning our backs on all its state ; 
 
 We press along the narrow road 
 That leads to life, to bliss, to God. 
 
 We cannot and we would not stay ; 
 
 We dread the snares that throng the way, 
 
 We fling aside the weight and sin, 
 
 Resolved the victory to win ; 
 
 We know the peril, but our eyes 
 Rest on the splendour of the prize. 
 
 No idling now, no wasteful sleep, 
 
 From Christian toil our limbs to keep ; 
 
 No shrinking from the desperate fight, 
 
 No thought of yielding or of flight, 
 
 No love of present gain or ease, 
 
 No seeking man nor self to please. 
 
 No sorrow for the loss of fame, 
 
 No dread of scandal on our name; 
 
 No terror for the world’s sharp scorn, 
 
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 No wish that taunting to return ; 
 
 No hatred can our hatred move, 
 
 And enmity but kindles love. 
 
 'Tis but a little, and we come 
 To our reward, our crown, our home 
 Another year, it may be less, 
 
 And we have crossed the wilderness, 
 Finished the toil, the rest begun, 
 
 The battle fought, the triumph won. 
 
 We grudge not, then, the toil, the way ; 
 Its ending is the endless day ! 
 
 We shrink not from these tempests keen, 
 With little of the calm between ; 
 
 We welcome each descending sun; — 
 
 Ere morn, our joy may be begun !” 
 
TWENTY-FIRST DAY. 
 
 MR. BY-ENDS AND HIS THREE 
 FRIENDS. 
 
 “ The light of the body is the eye ; if therefore thine 
 eye be single thy whole body shall be full of light ! — 
 Matthew vi. 22. 
 
 ^ ^ /<7>HE Trial and Martyrdom of Faithful’* 
 \t j formed our last subject ; and a few words 
 from our Allegory will place our hero 
 before us again. “ But as for Christian, he had some 
 respite, and was remanded back to prison ; so he 
 there remained for a space ; but He that over-rules 
 all things, having the power of their rage in His own 
 hand, so wrought it about that Christian for that 
 time escaped them and went his way.” 
 
 Sadly and sorrowfully, it may be, Christian pur- 
 sued his journey. The thought of Faithful’s triumph 
 would no doubt comfort him, but his friend’s great 
 gain did not make his own loss the less. But God 
 
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 is ever with His people. Faithful’s place was not to 
 be left long unfilled. Christian was soon to have at 
 his side one as loving, as constant, and as true. 
 
 “Now I saw in my dream that Christian went 
 not forth alone ; for there was one whose name 
 was Hopeful (being so made by the beholding of 
 Christian and Faithful, in their words and behaviour 
 in their sufferings at the fair) who joined himself 
 unto him ; and, entering into a brotherly covenant, 
 told him that he would be his companion. Thus 
 one died to bear testimony to the truth, and another 
 rises out of his ashes to be a companion with Chris- 
 tian. This Hopeful also told Christian that there 
 were many more men in the fair that would take 
 their time and follow after.” 
 
 Thus “ the blood of the martyrs is the seed of 
 the Church.” The candle which Ridley and Latimer 
 lighted has not yet been put out, and, I have faith to 
 believe, never shall be. The noble example of Chris- 
 tian and Faithful in Vanity Fair had not been lost 
 upon those who had witnessed it. Their brave con- 
 duct had impressed and inspired others. And has it 
 not often been so in the history of the Church ? 
 Was it without reason that in that little prison 
 library at Bedford God took care that Foxe’s Book 
 of Martyrs should have a place ? I think not — 
 Bunyan studied that good old book well, and if some 
 of the trash of our day made way for it I am inclined 
 to believe it would be better for us and for our 
 children. We have fallen upon degenerate times, 
 I fear, when the men who saved the Church of Eng- 
 land can be, by professing Churchmen, vilified and 
 
Mr. By-ends and liis Three Friends. 
 
 283 
 
 despised. It is a bad sign when our faithful 
 martyrs are put in the back ground, and the first 
 place given to those who maintain the doctrines 
 which bore them to the stake, and who in their 
 blindness would hand over the Church of their 
 Protestant fathers to the embrace of the Church of 
 Eome. But it shall not be. The old spirit is not 
 dead yet. 
 
 “ Sing, Faithful, sing, and let thy name survive, 
 
 For though they killed thee, thou art yet alive.” 
 
 And how true are the words of Matthew Henry — 
 “ God buries His workmen, but He carries on His 
 work.” Moses falls, but Joshua rises ; Faithful dies, 
 but Hopeful lives. Should not this cheer and com- 
 fort the individual believer ? The one whose heart 
 was bound up with his own is laid in the grave. 
 The light of hope seems quenched within him. But 
 “ another Comforter” is found, and, roused to effort 
 by loving counsel and example, the poor pilgrim of 
 sorrow goes on his way rejoicing. 
 
 And should this not cheer and comfort the 
 Christian who in sadness interprets the signs of the 
 times ? Never need we think the existence of one 
 man, however, brave, holy, and good, essential to 
 God’s cause or the true life of His Church. If the 
 Faithfuls die the Hopefuls will be ready to step into 
 their place. Let this serve to remove all our fears. 
 The very means which God’s enemies employ to 
 crush His truth are made means of promoting it. 
 “As for Saul, he made havoc of the Church, entering 
 into every house and hailing men and women com- 
 mitted them to prison. Therefore they that were 
 
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 scattered abroad went everywhere preaching the 
 word.” — Acts viii. 3, 4. This was the lesson Chris- 
 tian learned. He lost one companion, but he gained 
 another. To his faith now hope was added, and 
 together the two friends pursued the heavenly 
 journey. 
 
 Bunyan now brings other characters upon his 
 stage. With the most marvellous skill he deals with 
 Mr. By-ends and his three friends . The portraits of 
 By-ends , Hold-tlie-W orld , Money-love , and Save-all 
 are done to thelife. I hope you will read the entire 
 passage with great care. It is full of power and as 
 full of interest. I can do little more than dwell 
 upon those points which appear to me to be 
 deserving of special attention. 
 
 In all we shall be strongly reminded of our 
 Lord’s words which stand at the head of our chapter, 
 “ The light of the body is the eye ; if therefore thine 
 eye be single, thy whole body shall be full of light.” 
 
 Our remarks will shape themselves under these 
 two heads : 
 
 1. By-ends, the type of the double-faced 
 
 IN OUR CHURCHES. 
 
 2. Hold-the-World, Money-love, and Save- 
 
 all, THE CONGENIAL FRIENDS OF SUCH PERSONS. 
 
 1. By-ends, the type of the double-faced 
 in our churches. — As Christian and Hopeful “ got 
 out of the fair, they overtook one that was going 
 before them whose name was By-ends .” They 
 entered into conversation with him, and from what 
 follows we learn that he came from the town of Fair - 
 
Mr. By-ends and liis Three Friends. 
 
 285 
 
 speech and was going to the Celestial City, but it 
 must be observed he “ told them not his name.” 
 This at once stamps the character as intended to 
 place before us a professing Christian. He is one 
 avowedly on the way to heaven. His speech was fair , 
 but he carried a double face, and dared not tell his 
 name. By-ends told the Pilgrims that in this town of 
 Fair-speech he had many rich kindred — almost the 
 whole town. He thus particularized “ my Lord 
 Turn-about, my Lord Time-server, my Lord Fair- 
 speech, from whose ancestors that town first took its 
 name: also Mr. Smooth-man, Mr. Facing-both-ways, 
 Mr. Anything ; and the parson of our parish, Mr. 
 Two-tongues, was my mother’s own brother by 
 father’s side : and, to tell you the truth, I am a 
 gentlemen of good quality ; yet my great grandfather 
 was but a waterman, looking one way and rowing 
 another, and I got most of my estate by the same 
 occupation.” Moreover, his wife was Lady Feign- 
 ing’s daughter, most accomplished in her family art, 
 and there were “ two small points ” in which their 
 joint religion differed from that of “ the stricter 
 sort.” “ First, we never strive against wind and 
 tide ; secondly, we are always most zealous when 
 Religion goes in his silver slippers. We love much 
 to walk with him in the street, if the sun shines, and 
 the people applaud him.” All this while By-ends 
 never mentioned his name. Christian expressed his 
 belief aside to Hopeful that it was By-ends of Fair- 
 speech ; adding “ and if it be he, we have as very a 
 knave in our company as dwelleth in all these parts.” 
 At Hopeful’s suggestion Christian asked their double- 
 
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 faced companion “ Is not your name Mr. By-ends of 
 Fair-speech ? ” By-ends admitted this was his nick- 
 name and that he bore it as a matter of reproach. 
 Christian then inquired if he had not given occasion 
 for it. Nothing can exceed the ingenuity of the 
 reply. “ Never ! never ! the worst that ever I did, to 
 give them an occasion to give me this name, was that 
 I had always the luck to jump in my judgment with 
 the present way of the times, whatever it was ; and 
 my chance was to get thereby. But if things are 
 thus cast upon me, let me count them a blessing ; 
 but let not the malicious load me therefore with 
 reproach.” Christian then told him that he feared 
 he deserved his name ; and when By-ends assured 
 his fellow-travellers that whatever they might imagine 
 they would find him “ a fair company keeper,” 
 Christian plainly told him that he could only join 
 them under certain conditions. “ If you will go with 
 us you must go against wind and tide .... You 
 must also own Religion in his rags as well as in his 
 silver slippers ; and stand by him too when bound in 
 iron, as well as when he walketh the streets with 
 applause.” On this By-ends accused Christian of 
 lording it over his faith and interfering with his 
 liberty. Christian insisted on the terms, and, 
 accordingly, By-ends, declaring that he would never 
 desert old principles which he found so harmless and 
 profitable, went along by himself. 
 
 How exceedingly instructive is all this. We see 
 in this man one who was professedly religious but 
 who was entirely swayed by mean and sordid 
 motives and the love of this present world. I have 
 
Mr. By-ends and his Three Friends. 
 
 287 
 
 no doubt in very much of the keen satire of this 
 description we have no imperfect sketch of Bunyan’s 
 own times. He lived in an age which was the most 
 disgraceful recorded in English history. As we know 
 the Restoration ushered in a period in which all 
 evangelical religion was despised, and little but 
 debauchery, drunkenness, and sin prevailed. It was 
 in the dissolute, lying, and unprincipled reign of 
 Charles the Second that the most intolarent acts 
 were passed which ever disgraced the Statute- 
 book of England ; and it was in that reign that 
 Bunyan, a fellow-sufferer with some of the noblest 
 and best men that ever lived, was thrown into 
 Bedford gaol. 
 
 Much of the persecution of this melancholy 
 period was carried on in the sacred name of Religion . 
 The generation was one of the most unblushing 
 worldliness. The god of this world reigned 
 supremely. “ The Restoration,” writes Bishop 
 
 Burnett, “ brought with it the throwing off the 
 very professions of virtue and piety ; and all ended 
 in entertainments and drunkenness which overran 
 the three Kingdoms.” 
 
 But the family of By-ends, alas, has not been 
 confined to any one period of Church history. 
 There have always been those whose eyes have been 
 evil (Matt. vi. 28), those who, like the waterman, 
 have looked one way, rowed another, and grown rich 
 in consequence. There have always been thousands 
 who have floated with the stream, never against 
 wind and tide, been most zealous when Religion has 
 gone in silver slippers, and most willing to walk with 
 
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 him in the street when the sun has shone and the 
 people have applauded him. 
 
 My reader, none can estimate the injury which 
 these double-faced members have inflicted upon the 
 Church. They are the miserable caricaturists of a 
 Religion which demands Repentance, Faith, and 
 Holiness, a spirit far removed from that of this 
 world, and a lofty principle of action which neither 
 courts the praise nor fears the frown of man. These 
 are the people who are so grasping in trade and so 
 keen at a bargain that it becomes a puzzle to see 
 wherein they differ from their neighbour who never 
 places his foot within the house of God. These are 
 the people whose faith is that of the Pharisees, most 
 careful to strain out the gnats, but possessing 
 marvellous ability in the way of swallowing the 
 camels — people who cast in much into the treasury 
 of God, but leave the poor relation unhelped and the 
 house bills unpaid. Such religion is vain. What 
 is wanted is a homage to truth, whether it is clothed 
 in rags or goes in golden or silver slippers — a firm, 
 holy resolution to do the right whatever may follow 
 — a face which carries honesty of purpose and 
 nobility of soul in its every feature — a calm convic- 
 tion that a crust with Christ is better than a fortune 
 without Him — in short, a prayerful effort to glorify 
 God in everything. As a contemporary of Bunyan 
 — the sweet poet George Herbert — puts it : 
 
 “ Teach me, my God and King, 
 
 In all things Thee to see ; 
 
 And what I do in any thing, 
 
 To do it as for Thee. 
 
Mr. By-ends and his Three Friends. 
 
 289 
 
 A servant with this clause, 
 
 Makes drudgery divine ; 
 
 Who sweeps a room as for Thy laws, 
 
 Makes that and the action fine. 
 
 This is the famous stone 
 That turneth all to gold ; 
 
 For that which God does touch and own 
 Cannot for less be told.” 
 
 Having now so far finished with By-ends as the 
 type of the double-faced of our Churches, I advance 
 to our second point. 
 
 2. Hold-the-world, Money-love, and Save- 
 
 all, THE CONGENIAL FRIENDS OF SUCH PERSONS. — 
 Nothing can excel the quiet humour and rich satire 
 of the passage which introduces these men to our 
 notice. “ Now I saw in my dream that Christian 
 and Hopeful forsook him (that is By-ends) and kept 
 their distance from him : but one of them looking 
 back saw three men following Mr. By-ends, and 
 behold, as they came up with him, he made them a 
 very low congee ; and they also gave him a com- 
 pliment. The men’s names were Mr. Hold-the- 
 world, Mr. Money-love, and Mr. Save-all ; men that 
 Mr. By-ends had formerly been acquainted with ; 
 for in their minority they were schoolfellows, and 
 were taught by one Mr. Gripeman, a schoolmaster 
 in Love-gain, which is a market town in the country 
 of Coveting, in the north. This schoolmaster taught 
 them the art of getting, either by violence, cozenage, 
 flattery, lying, or by putting on a guise of religion ; 
 and these four gentlemen had attained much of the 
 
 u 
 
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 art of their master, so that they could each of them 
 have kept such a school themselves. ” 
 
 In these men we see a company of religionists 
 who for the promotion of their own interests are 
 prepared to adopt any policy. Carefully reading 
 their conversation, we shall see certain marks which 
 distinguish their race, and while perhaps Bunyan’s 
 intention was to satirize the prevailing hypocrisy of 
 the times in which he lived, there is a great deal 
 which has a severe application in every age of the 
 world. We see in these men — 
 
 An underlying principle of selfishness . — They 
 wished to be thought on pilgrimage, but they had no 
 sympathy with Christian and Hopeful who were 
 “ so rigid ” and were so in love with their own 
 notions that they would not have the company of any 
 who differed from them. Their creed consisted in 
 waiting for wind and tide — in taking all advantages 
 to secure life and estate — in following religion when 
 it walks in golden slippers, in sunshine, and with 
 applause — in making hay when the sun shines — and 
 in securing the largest amount of God’s good 
 blessings. We see further in these men — 
 
 Wonderful readiness in self -vindication . — They 
 could quote Scripture for their conduct. They were 
 told to be “wise as serpents,” and they were so. 
 God sends both rain and sunshine, and why should 
 they not be content to have fine weather with them ? 
 God has bestowed upon us the good things of this 
 life, surely he meant us to keep them for His sake ? 
 Abraham and Solomon grew rich in religion, and Job 
 says that a good man “shall lay up gold as dust.” 
 
Mr. By-ends and his Three Friejids. 
 
 291 
 
 If it be so, what poor fools Christian and Hopeful 
 must be who would rush on their journey in all 
 weathers, hazard all for God, uphold their notions 
 though all other men were against them, and follow 
 Religion even in rags and contempt ! 
 
 Thus could these self-righteous Pharisees pervert 
 the truth and misapply Scripture as a cover for their 
 sin. They knew no qualms of conscience. In their 
 eyes they had both Scripture and Reason on their 
 side. We see, lastly, in these men — 
 
 Perfect willingness to do evil that good may 
 come. — By-ends propounds a question. It is whether 
 a man — a minister or a tradesman — may not lawfully 
 become remarkably zealous in religion for temporal 
 advantages and yet be a right honest man. Money- 
 love undertakes to reply. He imagines the case of a 
 minister seeking to better his living. He argues that 
 he is quite justified in being studious, preaching 
 more frequently and zealously, and, if the temper of 
 his people require it, in altering some of his 
 principles, should he have a call, and yet be an 
 honest man. And he gives his reasons. The greater 
 benefice is lawful and is set before him by providence 
 — being more studious and a more zealous preacher 
 he becomes a better man — and in deserting some of 
 his principles to serve his people he shows that he is 
 of a self-denying temper, of a sweet and winning 
 deportment, and so more fit for the ministerial 
 functions. Money-love decides the matter in much 
 the same way concerning the tradesman. He may 
 become religious that he may mend his market, or 
 get a rich wife, or bring better customers to his shop. 
 
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 And for very obvious reasons. “ 1. To become 
 religious is a virtue by what means soever a man 
 becomes so. 2. Nor is it unlawful to get a rich wife; 
 or more custom to my shop. 3. Besides, the man 
 that gets these by becoming religious gets that which 
 is good, of them that are good, by becoming good 
 himself. So then here is a good wife, and good 
 customers, and good gain, and all these by becoming 
 religious, which is a good and profitable design.” 
 All highly applauded Mr. Money-love’s answer, and, 
 because they thought no one would be able to 
 contradict it, they resolved to assail Christian and 
 Hopeful with it. As a matter of policy it was 
 decided that old Mr. Hold-the- World should make 
 the attack. As soon as they came up to the 
 pilgrims, after a short salutation Mr. Hold-the-World 
 propounded the question to them and bade them 
 answer it if they could. 
 
 Christian replied. He showed them that if it be 
 unlawful to follow Christ for loaves, how much more- 
 is it abominable to make Him and religion a stalking 
 horse to get and enjoy the world. He declared also, 
 that we do not find any other than heathens, hypo- 
 crites, devils, and witches that are of’ this opinion. 
 He pointed out how this principle of selfishness had' 
 been the spring of Hamor and Shechem’s cruel con- 
 duct ; how it animated the hypocritical Pharisees 
 when they made long prayers and devoured widows’ 
 houses ; and how it was the cloak by which Judas 
 covered his design ; and how it moved Simon the 
 Sorcerer to desire the gift of the Holy Ghost. More- 
 over, he declared that the man who takes up religion 
 
293 
 
 Mr. By-ends and his Three Friends. 
 
 for the world will throw away religion for the world, 
 as Judas did; and he pronounced the answer which 
 Money-love had given as heathenish, hypocritical, 
 and devilish, adding, “and your reward will be 
 according to your works.” 
 
 Thus was their flimsy argument demolished, 
 and they stood staring one upon another. 
 
 My reader, let us take care we do not deceive 
 ourselves with any such reasonings. This principle 
 of selfishness lies at the root of this world's policy, 
 and it is hateful in God’s sight. If our conduct be 
 regulated by such unscriptural maxims let us not 
 flatter ourselves with the idea we are going the same, 
 way as the true-hearted pilgrim of Zion. Our eye 
 must be single if our whole body is to be full of light. 
 Our treasure is in heaven, and we must live as those 
 who know that it is there. We must set our faces 
 against anything like money-love , or holding the 
 world , or saving all with the view of hoarding up 
 that which was given to us to be wisely used. Let 
 us detest every path that is off the straight road of 
 truth and honesty — the by-ends which teach men, not 
 to seek godliness as the highest gain, but to make 
 worldly gain of godliness. God grant us the spirit of 
 Jesus Christ. He could move amidst the busy scenes 
 of this world without contracting a stain of sin. 
 Corrupt and sinful as we are, by divine grace we may 
 and should follow the steps of His holy life, and 
 remembering how the mightiest have fallen, let us 
 pray for needed strength and tread with a firm step 
 the true road to honour, prosperity, happiness, and 
 heaven. 
 
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 “ In search of enjo} 7 ment I wandered in vain, 
 
 With a void in my bosom that nothing could fill ; 
 
 For mirth’s gayest smile was succeeded by pain, 
 
 And the sweet cup of pleasure proved bitterness still. 
 
 The young days of fancy rolled rapidly by, 
 
 And I shrunk with dismay from the future’s dark gloom. 
 
 Where the clay fettered spirit must mourn till it die, 
 
 And man lias no rest but the rest of the tomb. 
 
 But now I have heard of a loftier crown — 
 
 Of a Kingdom unfading — a glory divine ; 
 
 No longer I ask for a worldly renown, 
 
 But, how shall this Kingdom of glory be mine % 
 
 Let my strength turn to weakness — my honour to shame — 
 The reproach of the Cross be my earthly reward ; 
 
 All — all shall be welcome for one blessed name, 
 
 The lowly disciple of Jesus the Lord.” 
 
TWENTY-SECOND DAY. 
 
 DEM AS. 
 
 “ But they that will be rich fall into temptation 
 and a snare , and into many foolish and hurtful lusts y 
 which drown men in destruction and perdition .” — 1 
 
 Tim. vi. 9. 
 
 Y N writing these words the apostle St. Paul is en- 
 forcing the great lesson of contentment. He 
 would warn his youthful brother in the ministry 
 of a rock on which many thousands had made ship- 
 wreck of their souls. The desire to become rich 
 appears to be restricted to no single age in the 
 history of either the Church or the world. We know 
 the deep sorrow with which St. Paul informed 
 Timothy in his Second Epistle of the fall of Demas. 
 He was a professor of religion. He had started 
 well, and for a time had gone on well. But a snare 
 was laid in his path by the great enemy of souls, 
 and it proved too strong for him. His decision gave 
 way, his resolution vanished, and the brief record 
 
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 has come down as a warning for the Church to the 
 end of time. “ Demas hath forsaken me, having 
 ioved this present world.” 
 
 And we cannot suppose this man stood alone. 
 Such cities as Rome, Corinth, Ephesus, and Philippi 
 could have supplied, I fear, many like him. The 
 apostles could have given sad evidence of the in- 
 fluence of the world on these early churches. And 
 the same danger has existed in every age. Our 
 subject to-day shows us that the times of Bunyan 
 W’ere no exception. And ministers in our own day 
 tell precisely the same tale. Indeed, from the pecu- 
 liar circumstances of this later age — an age of 
 abounding luxury and immense competition — we 
 have probably more to depress and sadden us on this 
 account than those of any preceding generation. 
 Every class has departed from the frugality and 
 simplicity of its forefathers. With the progress of 
 civilization and the advancement of the arts of life 
 multitudes have been drawn into the snare, and the 
 consequence is that the expense of living is greatly 
 increased, and the young are brought up in belief 
 that “the one thing needful” is money . Need we be 
 surprised that the piety of churches should decline ? 
 Shall we wonder if many a Demas should be found 
 who has loved this present world ? It seems to me 
 that here is the great reason for the prevailing cold- 
 ness of our churches over which so many mourn. 
 Worldliness has eaten into their vitality. The age 
 has thoroughly corrupted them. The Spirit of God 
 has withdrawn, it may be, from them. “ They that 
 will be rich (that is, determine to be rich) fall into 
 
Demas. 
 
 297 
 
 temptation and a snare, and into many foolish and 
 hurtful lusts, which drown men in destruction and 
 perdition.” 
 
 This brings us to our story, and will serve to 
 introduce to us the solemn and important subject 
 which is to occupy us to-day. Christian and Hope- 
 ful, relieved of “ Mr. By-ends and his company,” 
 pursued their' journey. 
 
 The portion of our Allegory now to engage our 
 attention may be arranged under these two heads : — 
 
 1. A Temptation they Met. 
 
 2. Some Lessons they Learned. 
 
 1. A Temptation they met. — They are first 
 permitted to have a brief interval of pleasant travel. 
 “ Then Christian and Hopeful outwent them again, 
 and went till they came to a delicate plain called 
 Ease ; where they went with much content ; but 
 that plain was but narrow, so they were quickly got 
 over it.” 
 
 There are such places on the rough and rocky 
 road to heaven. It is not quite all fighting with the 
 believer. He has toil very wearing, experiences very 
 bitter, hardships very severe, but, like the oasis in 
 the African desert, there are bright and happy spots 
 on the way — “ times of refreshing from the presence 
 of the Lord.” Such are very acceptable to the toil- 
 ing pilgrim. He spends a little time there “ with 
 much content.” He thinks over the difficulties he 
 has conquered and the dangers he has passed. He 
 meditates in calmness of spirit on that redeeming 
 love which no backsliding could lessen and no forget- 
 
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 fulness impair — the quenchless, unchanging, undying 
 love of Jesus. But the plain, pleasant and acceptable 
 though it may be, is but narrow , and must be quickly 
 got over. The delicate plain of Ease is a dangerous 
 place. Like that “ pleasant arbour ” half way up 
 the Hill of Difficulty, in which Christian fell into a 
 slumber, its cool shade and balmy air is likely enough 
 to draw the weary traveller to sleep. 
 
 There are times in the believer’s history when 
 his sense of joy and peace is so complete that he 
 finds his satisfaction in himself instead of his 
 Saviour. The consequence is inevitable. He takes 
 sleep where he ought to get only refreshment — a 
 drowsy prayerless spirit creeps in upon him — and he 
 drops into the arms of carnal security. Such 
 relapses are common. At these times the world, sin, 
 and self gain the mastery. Prayer becomes a cold 
 and fitful thing, communion with God a mere form, 
 the Bible always a neglected book, the life of the soul 
 a matter of small interest. Be on your guard at 
 such times. Bunyan, I have no doubt, had seen 
 many drawn into these snares. It is not without 
 reason he makes Christian and Hopeful get over this 
 narrow plain quickly. Such periods in our spiritual 
 history are not meant to last long. Never must we 
 forget we are on a journey and have to get forward. 
 Never must we forget we are soldiers and must 
 endure hardness. Never must we forget our work is 
 to fight and that the rest is to come hereafter. God 
 gives us breathing time, but no sleeping time. He 
 gives us “ times of refreshing,” but no times for 
 spiritual sloth. Let us beware of ease. Let us ever 
 
Demas 
 
 299 
 
 be watchful and wakeful. There is no retreat like 
 the bosom of Christ — no resting place like the throne 
 of God. 
 
 “Then let us seek our heavenly home 
 The rest for us in store ; 
 
 The land whence pilgrims never roam 
 Where soldiers war no more.’ 7 
 
 “ Now at the further side of that plain was a 
 little hill, called Lucre, and in that hill a silver mine, 
 which some of them that had formerly gone that 
 way, because of the rarity of it, had turned aside to 
 see ; but, going too near the brink of the pit, the 
 ground being deceitful under them, broke, and they 
 were slain : some also had been maimed there, and 
 could not to their dying day be their own men again. 
 
 “ Then I saw in my dream that a little off the 
 road, over against the silver mine, stood Demas, 
 gentleman-like, to call to passengers to come and see : 
 who said to Christian and his fellow, Ho ! turn aside 
 hither, and I will show you a thing.’ ’ 
 
 Demas tries to induce Christian and Hopeful to 
 turn aside and examine the silver mine of the little 
 hill of Lucre. How craftily he encouraged them. 
 “ Here is a silver mine, and some are digging in it 
 for treasure ; if you will come, with a little pains you 
 may richly provide for yourselves.” Hopeful was 
 almost ensnared by this specious invitation, but 
 Christian sternly answered, “ Not I ; I have heard of 
 this place before now, and how many have there 
 been slain ; and, besides, that treasure is a snare to 
 those that seek it ; for it hinderetli them in their 
 
 4 
 
 pilgrimage.” Well might Demas blush when he told 
 
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 Christian that the way was not very dangerous 
 except to those that were careless. Wisely did 
 Christian decide, “ Let us not stir a step, but still 
 keep on our way.” In vain did Demas renew his 
 invitation. Christian boldly rebuked him. “ Demas, 
 thou art an enemy to the right ways of the Lord of 
 this way, and hast already been condemned for thine 
 own turning aside, by one of his Majesty’s judges, 
 and why seekest thou to bring us into the like 
 condemnation? Besides, if we all turn aside, our 
 Lord the King will certainly hear thereof, and 
 will there put us to shame, where we would stand 
 with boldness before him.” All this while Demas 
 deceitfully withheld his name. He further cried out 
 that he was one of their fraternity, and if they would 
 tarry a little he also would walk with them. 
 Christian then charged him with his name, and he 
 replied, “ Yes, my name is Demas ; I am the son of 
 Abraham.” But Christian was not to be deceived. 
 He assigned to him a very different parentage. 
 “ I know you; Gehazi was your great grandfather, 
 and Judas your father, and you have trod in their 
 steps : it is but a devilish prank that thou usest ; thy 
 father was hanged for a traitor, and thou deservest 
 no better reward. Assure thyself that when we 
 come to the King we will tell him of this thy 
 behaviour.” “ Thus,” says the Dreamer,” “ they 
 went their way.” 
 
 How melancholy is the record of By-ends and 
 his companions. When they came up they went 
 over at once to Demas. Christian was right. He 
 had told Hopeful that By-ends would turn in to see 
 
Demas. 
 
 301 
 
 the mine, for, said he, “his principles lead him that 
 way, and a hundred to one but he perish there.” 
 And so it proved. No one knew for certain what 
 became of By-ends and his friends, but “ they never 
 we # re seen again in the way.” 
 
 How solemn and instructive is all this. The 
 absorbing desire for wealth is one of the strongest 
 temptations which beset the Christian life. We 
 must notice the mine was not absolutely in the way 
 to the Celestial City. It was “ a little off the road.” 
 If we engage in any unlawful pursuit we must turn 
 aside. “Demas hath forsaken me, having loved this 
 present evil world.” Observe the ground was 
 deceitful. It broke under the feet of those who trod 
 upon it. Some persons were slain and some were so 
 maimed that they were injured to their dying day. 
 
 How beautifully consistent is this with the 
 teaching of the Word of God ! Does not our Lord 
 speak in the Parable of the Sower, of “the deceitful- 
 ness of riches?” Does not the apostle declare in 
 our text, “ They that will be rich fall into tempta- 
 tion and a snare, and into many foolish and hurtful 
 lusts, which drown men in destruction and perdi- 
 tion ? ” Has not the inordinate pursuit of riches led 
 many a child of God into sin, injured his character 
 for life, and sent him in sorrow to his grave? Let 
 the Churches of Christ bear their melancholy 
 testimony to the thousands who have been ruined by 
 the love of lucre. The tempter has come to them 
 with soft speeches. Others were digging in the 
 mine for treasure, and with very little pains they 
 could enrich themselves. The voice has been the 
 
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 voice of Jacob but the hand has been the hand of 
 Esau. They have “ turned aside,” and sacrificed 
 health, peace, and reputation. They have drunk 
 down the sweet but poisoned draught. On this fatal 
 rock they have well nigh if not quite made shipwreck 
 of the soul. 
 
 Oh, these silver mines ! What damage have 
 they inflicted on the Churches of Christ ! “ They 
 
 that will be rich ” are not confined to the ranks of 
 the world. Members of Christian Churches, long 
 distinguished for piety and liberality in the cause of 
 God, have turned aside, and have been maimed to 
 their dying day. They have, like Demas, claimed 
 fraternity with Christians. They have made their 
 boast of ancestral piety. But the inordinate pursuit 
 of wealth has “ hindered them in their pilgrimage ” — 
 the love of money has quenched all love to the cause 
 of God. They have talked and sung about renounc- 
 ing the world, and have permitted all the sympathies 
 they have had to be bound up with it. Bailway 
 shares, bubble companies, tempting advertisements, 
 have turned them aside. They have joined in the 
 race after wealth — the ground has broken under 
 them — and, branded with fraud and falsehood, the 
 spoilers of the widow and the orphan, they have sunk 
 into their graves exiled from the land of their birth, 
 and loaded with the reproaches of those who have 
 been impoverished by their deeds. 
 
 Bunyan knew that the character of Demas was 
 far too common in the Church of Christ. With the 
 eye of a prophet he saw how worldliness would eat 
 into the vitality of Christian communities. He saw 
 
Demas . 
 
 303 
 
 many a reputation wrecked on the rock of “ filthy 
 Lucre. ” He beheld thousands slain in the silver 
 mine. He would bid us be watchful over the tenden- 
 cies which lurk in our hearts. He would warn us 
 against trying to serve God and Mammon. He 
 would urge us to pray against “ the love of money ” 
 which is “ the root of all evil,” reminding us that 
 those who have coveted after it, have “ erred from 
 the faith and pierced themselves through with many 
 sorrows.” 
 
 Never was the warning more needed than now. 
 We have thousands who are the miserable followers 
 of Demas. They profess godliness, make a profes- 
 sion of religion, but they show in every action of their 
 lives that they love “ this present world.” And they 
 are the tempters of others. Over against the silver 
 mine they stand, and cry to poor pilgrims on their 
 road to the Celestial City, “ Ho, turn aside hither, 
 and I will show you a thing.” My reader, pray 
 earnestly to abide by Christian’s decision, “ Let us 
 stir not a step, but keep on our way.” Eiches, and 
 honour, and rank, and influence are not half so 
 necessary as some suppose. Those who have them 
 carry a load of cares with them, and “ pierce them- 
 selves through with many sorrows.” It is a great 
 disgrace to be grasping, selfish and unjust, but it is 
 no disgrace to be poor. It is dishonourable to have 
 an account at the banker’s which has been accumu- 
 lated by “ the tricks of the trade;” but it is the 
 highest honour “ having food and raiment therewith 
 to be content.” 
 
 May God keep us from the desire to be rich. 
 
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 There is no growth in grace with this passion pre- 
 dominant. If wealth be our portion, let us feel we 
 are stewards, and lay it out for Christ. If poverty be 
 our lot, let us bear it as those who being rich in faith 
 are rich indeed. Thus shall we be made superior to 
 all outward circumstances, and this world with its 
 ten thousand joys and sorrows will prove “ the train- 
 ing school for heaven. ” But, once more to Christian 
 and Hopeful. 
 
 2. Some lessons they learned. — On the 
 other side of the plain they came to an old monu- 
 ment by the highway side. It appeared as if it had 
 been a woman transformed into the shape of a pillar. 
 After looking for a long time at it, Hopeful espied 
 some writing in an unusual hand above upon the 
 head, which Christian, after a laying of letters 
 together, found to be “Remember Lot’s Wife.” He 
 read it to Hopeful, and they concluded that it was the 
 pillar of salt into w T hich Lot’s wife was turned as the 
 punishment for covetousness. This sight coming so 
 soon after the temptation from Demas might well stir 
 up great searchings of heart. Well might Christian 
 say, “ Ah ! my brother ! this is a seasonable sight : 
 it came opportunely to us after the invitation which 
 Demas gave us to come over to view the hill of Lucre; 
 and had we gone as he desired us, and as thou wast 
 inclined to do, my brother, we had, for aught I know, 
 been made like this woman, ourselves a spectacle 
 for those that shall come after to behold.” Hopeful 
 could only*express his deep sorrow for the folly of 
 which he had been guilty. He declared his sin to 
 
Demas. 
 
 305 
 
 have been greater than that of Lot’s wife, and he 
 meekly added, “ Let grace be adored, and let me be 
 ashamed that ever such a thing should be in mine 
 heart.” 
 
 Thus did our Pilgrims gather up a lesson on 
 their way. They recorded their sense of God’s grace, 
 and love, and goodness. And may we not do the 
 same? Cannot we think of those w r ho have been 
 ensnared by the love of money, and who stand in our 
 memories the sad monuments of the divine displea- 
 sure ? Cannot we recall many who have been tempted 
 to turn aside and conform to the world, who have 
 forsaken the narrow path to our grief and sorrow, and 
 who now stand forth as beacons to show how deeply 
 men can fall when they cherish easily be-setting 
 sins, and drive the Spirit of God from their hearts?” 
 
 And Christian would gather up another lesson — 
 one for the time to come. Lot’s wife escaped one 
 judgment — the destruction of Sodom — but she was 
 destroyed by another. Hopeful saw the lesson at 
 once. “ True, and she may be to us both caution 
 and example : caution that we should shun her sin ; 
 or a sign of what judgment will undertake such as 
 shall not be prevented by this caution.” He spoke 
 of the case of Korah, Dathan, and Abiram, and the 
 two hundred and fifty men that perished ; but his 
 greatest wonder was how Demas and his fellows 
 could stand looking for that treasure which was the 
 cause of the woman being turned into a pillar of salt, 
 and while she stood so near to them that they must 
 see her whenever they lifted up their eyes. Poor 
 Hopeful marvelled how they could act so, with such 
 
 V 
 
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 a terrible example ever before them. Christian 
 admitted that it was a thing to be wondered at, but 
 he regarded it as arguing that their hearts had grown 
 desperate. Moreover, fortifying himself with the 
 case of the men of Sodom, who were “ sinners 
 exceedingly ” notwithstanding all the kindness of 
 God to their fruitful land, he wound up by saying, 
 “ And it is most rationally to be concluded that such, 
 even such as these are, that shall sin in the sight, 
 yea, and that too in despite of the examples that are 
 set continually before them to caution them to the 
 contrary, must be partakers of severest judgments. ” 
 The great lesson sank into the heart of Hopeful. 
 “Doubtless thou hast said the truth; but what a 
 mercy is it that neither thou, but especially I, am 
 not made myself this example ! This ministereth 
 occasion to us to thank God, to fear before Him and 
 always to remember Lot’s wife.” 
 
 And if Christian’s conclusion was a right one, 
 I fear that among ourselves thousands of hearts have 
 grown desperate. How few are impressed by the 
 sad falls of professing Christians. They stand like 
 pillars of salt, and yet men beneath their very 
 shadow are looking for the treasure. They dig in 
 the silver mine — spend all their strength and peace 
 that they may grow rich — though whenever they lift 
 their eyes they see the image of the miserable 
 lingerer at Sodom’s overthrow, and read the warning 
 of her sad history, “Remember Lot’s wife.” 
 
 And surely we may join in that grateful thought 
 which came up from Hopeful’s heart, “ It is of the 
 Lord’s mercies that we are not consumed.” If we 
 
De?nas . 
 
 307 
 
 are not examples of the victory of a cherished sin, 
 we can only “ Let grace be adored. ” 
 
 Our strength, my reader, is not in ourselves. 
 If we are able to keep the world beneath our feet, if 
 we are preserved from any undue pursuit of wealth, 
 it is all owing to the restraining and preventing 
 grace of God. Let us ever rely on the promised 
 presence of our Lord with His people. Let us 
 remember our place of safety is at His feet. Let us, 
 in short, confront the world, remembering that 
 “ out of weakness we are made strong,” and, 
 whether we grapple with its duties or carry its cares, 
 find refuge in the everlasting love of God. 
 
 “ To have each day the thing I wish, 
 
 Lord, that seems best to me ; 
 
 But not to have the thing I wish, 
 
 Lord, that seems best to Thee. 
 
 Tis hard to say without a sigh, 
 
 Lord, let Thy will be done ; 
 
 ’Tis hard to say, My will is Thine, 
 
 And Thine is mine alone. 
 
 Most truly then Thy will be done, 
 
 When mine, O Lord, is cross’d ; 
 
 ’Tis good to see my plans o’erthrown, 
 
 My ways in Thine all lost. 
 
 Whate’er Thy purpose be, O Lord, 
 
 In things or great or small, 
 
 Let each minutest part be done, 
 
 That Thou rnayst still be all. 
 
 In all the little things of life, 
 
 Thyself, Lord, may I see ; 
 
 In little and in great alike, 
 
 Reveal Thy love to me. 
 
 So shall my undivided life 
 To Thee, my God, be given ; 
 
 And all this earthly course below 
 Be one dear path to heaven.” 
 
TWENTY-THIRD DAY. 
 
 DOUBTING CASTLE AND GIANT 
 DESPAIR. 
 
 11 They have made them crooked paths; whosoever 
 goetli therein shall not know peace! — Isaiah lix. 8. 
 
 /<7>HE life of a Christian is not the life of a tourist 
 whose eyes are gladdened every day with 
 some fresh scene of wonder and beauty, but 
 rather that of a soldier in time of war, face to face 
 with foes, and retiring only at brief intervals to take 
 breath, and gather strength for the next conflict. 
 The life of a Christian is as varied as an April day. 
 At one moment the sun shines brightly, and he goes 
 forward singing like a bird, at the next the clouds 
 gather, the rain-drops fall, and the garment of praise 
 is exchanged for the spirit of heaviness. This is “ the 
 common lot.” The wonderful Allegory we are con- 
 sidering conveys to us this truth. We read it in our 
 own lives, and we read it in the lives of others. 
 
 And the cause of this vicissitude is altogether in 
 ourselves. God does not change. We change, but 
 
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 with Him is “ no variableness, neither shadow of 
 turning. ,, Hence the need of watchfulness, vigilance,, 
 wakefulness. The reason why we have not perpetual 
 spring in our hearts is that we welcome the chilling 
 frosts of fear and doubt. “ My life is hid with Christ 
 in God” is a text of Scripture to us, and no more. 
 Were it but the confession of grateful souls touched 
 with the power of love it would be the cry of victory. 
 This is one of the great lessons which we gather 
 from Pilgrim’s Progress. 
 
 The chapter on which we now enter commences 
 with “ the river of God,” and ends with the escape 
 from Doubting Castle out of the hands of Giant 
 Despair. Our pilgrims w r ere permitted to share a 
 brief season of pure enjoyment and perfect rest. As 
 we saw in the last chapter, journeying time is not 
 sleeping time. The plain of Ease is but narrow and 
 must be quickly got over. But there are a few sleep- 
 ing places for weary Pilgrims — times of special 
 refreshment, when the sweet consolations of the 
 Spirit are abundant, and precious assurance is fully 
 realized — “ Thou wilt keep him in perfect peace 
 whose mind is stayed on Thee.” These are seasons 
 of such blessed calm that the very breath of heaven 
 seems to have settled on the heart. Seldom indeed 
 do we possess this “ peace of God.” Thus has it 
 been described — “ God Almighty is the mother, and 
 the soul is the tired child ; and He folds it in His 
 arms, dispels its fears, and lulls it to repose, saying, 
 ‘Sleep, my darling; sleep. 1 The mother’s arms 
 encircle but one, but God clasps every yearning soul to 
 His bosom, and gives it the peace which passeth 
 
Doubting Castle and Giant Despair . 
 
 311 
 
 understanding, beyond the reach of care or storm.” 
 There are such unruffled hours in the life of the 
 believer, when the streams from the river of God’s 
 love find their way into his heart, when the Spirit 
 takes of the things of Christ and shows them to him, 
 and when in his pilgrimage he cannot see either a 
 cloud in the sky or a rough place on the road. Thus 
 our Pilgrims ate of the fruit of the trees, drank of the 
 water of the river, and enjoyed a brief season of sweet 
 repose. And thus too the believer says, “ The Lord 
 is my shepherd ; I shall not want. He maketh me 
 lie down in green pastures : He leadeth me beside 
 the still waters.” Precious hours are these. They 
 give us strength by the way. But the scene soon 
 changes. What follows reminds us of the words of 
 Isaiah, already quoted as our text — “They have 
 made paths; whosoever goeth therein shall not 
 know peace.” The points presented to us are : — 
 
 1. Crooked paths. 
 
 2. Lost peace. 
 
 1. Crooked paths. — “ They have made them 
 crooked paths.” Our Dreamer tells us that Christian 
 and Hopeful had not travelled far before the river 
 and the way for a time parted, at which they were 
 not a little sorry, yet they durst not go out of the 
 way. The way from the river was rough and their 
 feet were tender, so, like as it was with Israel on 
 their wilderness journey, their souls were much 
 “ discouraged because of the way.” Perhaps some 
 may ask here — Why this sudden reverse? Why this 
 change in their condition ? Why should the river 
 
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 and the way be parted, and bring them into this 
 perplexity and trouble ? 
 
 My reader, it is possible for Christians, like 
 plants, to have too much sunshine. The storm 
 which sweeps with desolating force along the valley 
 gives strength to the oak of the forest. It is in con- 
 flict and trial that the faith of the apostles was 
 proved, and “the peaceable fruits of righteousness” 
 brought to perfection. There is much in the school 
 of Sanctification which we cannot understand. Left 
 to ourselves we should like to build tabernacles on 
 the Mount and dwell there for ever, or, with our 
 Pilgrims, walk by the river drinking its water and 
 eating of the fruit of the trees which grow upon its 
 banks, but we must be willing to see the river and 
 the way parted for a time — “ My thoughts are not 
 your thoughts, neither are your ways my ways, saitli 
 the Lord. For as the heavens are higher than the 
 earth, so are My ways higher than your ways, and 
 My thoughts than your thoughts.” It will be found 
 hereafter that our tears did more for us than our 
 smiles, and that sorrow was a better schoolmaster 
 than joy. “We walk by faith, not by sight,” and 
 reliance is its very essence. This is why the sun- 
 shine of our Christian life is so often succeeded by 
 rain. Faith wants room to move. Our Heavenly 
 Father would see if it can stand the fire. If it be of 
 the right sort, like the metal, it will be the better 
 for it, and, like the blacksmith’s arm, it will get 
 strength by exercise. 
 
 This is why the river and the way for a time 
 parted. Our Pilgrims went forward wishing for a 
 
313 
 
 Doubting Castle and Giant Despair. 
 
 better way. Gradually the effects of the refreshing 
 season they had enjoyed lost hold of them, and the 
 spirit of watchfulness departing, they were soon 
 weak enough in the presence of temptation. On 
 the left hand side of the road there was a meadow 
 and stile, and that meadow is called By-path 
 Meadow. 
 
 “ Discouraged because of the way” as they were, 
 all the doubts which Hopeful expressed were soon 
 disposed of, and getting over the stile into the path, 
 they found it very easy to their feet. And a new 
 leader makes his appearance. They saw a man 
 walking before them, and his name was Vain-Con - 
 fidence. They asked him whither that way led. He 
 told them to the Celestial Gate. With this they were 
 satisfied and followed him. The darkness of the 
 night gathered round them and they lost sight of 
 their guide. Vain-Confidence going on fell into a 
 deep pit which was on purpose there made by the 
 prince of these grounds to catch vain-glorious fools 
 withal, and was dashed to pieces by his fall. Thus 
 perished Vain-Confidence — Christian and his fellow 
 called, but they heard no more than his dying groan. 
 Troubles thickened on the Pilgrims. They saw 
 clearly that they were out of the way. The rain 
 descended, the thunder roared, the lightning flashed, 
 and “ the water rose amain.” 
 
 How truly had Christian and Hopeful “ made 
 them crooked paths .” For the sake of a little ease to 
 their feet they had forsaken the right road, and, led 
 into the dark by Vain-Confidence, but, seeing the 
 error into which they had fallen, nothing remained 
 
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 for them but to retrace their steps. And the Dreamer 
 adds : “ Then I thought that it is easier going out of 
 the way when we are in it, than going in when we 
 are out. Yet they adventured to go back ; but it was 
 so dark, and the flood was so high, that, in their 
 going back, they had like to have been drowned nine 
 or ten times.” 
 
 Oh these “ crooked paths," these “ By-path 
 Meadoivs What sorrows have God’s people 
 brought upon themselves by reason of them ! Oh, 
 these victims of Vain-Confidence : how narrowly 
 have they escaped destruction ! 
 
 How full of grief were those words of St. Paul 
 addressed to the Galatian Church — “ I marvel that 
 ye are so soon removed from Him who called you 
 into the grace of Christ unto another Gospel.” And 
 how many have forsaken the path of holy obedience 
 for the By-path Meadows of vain-confidence. 
 
 It was so with our first parents who, forgetful of 
 God’s plain command, ate of the fruit of the forbidden 
 tree, because Vain-Confidence told them it was “good 
 for food, pleasant for the eyes, and a tree to be desired 
 to make one wise.” It was so with Moses who was 
 directed to speak to the rock. Vain-Confidence led 
 him to the By-path Meadow and bade him smite it. 
 He fell into sin and was shut out of the Land of 
 Promise. It was so with Hezekiah when he showed 
 his treasures to the Babylonish embassy. Vain- 
 Confidence led him into By-patli Meadow. He ought 
 to have desired “ honour which cometh from God 
 only,” but he sought that which a heathen prince 
 could give him. Beproof followed and sorrow of 
 
Doubting Castle ancl Giant Despair . 
 
 315 
 
 heart with it. The prediction fell upon the ears of 
 the vain-glorious monarch. These very treasures 
 should one day be carried into Babylon. “ Nothing 
 shall be left, saith the Lord. ,, 
 
 And how often has this been the experience of 
 God’s people. The story of Christian and Hopeful 
 led by Vain-Confidence into By-path Meadow ex- 
 plains all their declensions and dark hours. Bunyan 
 drew upon his own history. He writes somewhat to 
 this effect : “ I have w T ondered much at this one 
 thing, that, though God doth visit my soul with never 
 so blessed discoveries of Himself, yet I have been so 
 filled with darkness afterwards, that I could not so 
 much as once conceive what that comfort was with 
 which I was refreshed.” 
 
 Have we not found our way into By-path 
 Meadow? I can only answer for myself and allow 
 that it has been my unhappy lot. “ Abide in Me, 
 and I in you. As the branch cannot bear fruit of 
 itself except it abide in the vine ; no more can ye 
 except ye abide in Me.” 
 
 Whenever we forget this truth and seek for 
 strength, vigour, refreshment, comfort elsewhere but 
 in Christ, we are led by Vain-Confidence into By- 
 path Meadow. It is not always the neglect of duties 
 which brings us there. It may be the study of our 
 Bibles, it may be attendance upon God’s house ; it 
 may be in fasting and devotional exercises, for if 
 these things are substituted for the simple reliance of 
 the soul on the Saviour we are in By-path Meadow. 
 God keep us from all “ crooked paths." Christ is the 
 Way . 
 
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 “Thou art the Way, the Truth, the Life, 
 
 And hearts that, with presumption rife, 
 
 Would seek through other means to gain 
 Light, Truth, and Life, but toil in vain : 
 
 Thy hand alone controls our way, 
 
 Thy Truth bids darkness turn to day ; 
 
 And they alone for ever stand, 
 
 Whose names are written on Thy Hand.” 
 
 2. Lost peace. — “ Whosoever goeth therein 
 shall not know peace. ” “Neither could they, with 
 all the skill they had get again to the stile that 
 night. Wherefore at last lighting under a little 
 shelter, they sat down there till day-break : but 
 being weary they fell asleep.’ ’ 
 
 What a picture of the soul falling into guilty 
 slumber. Had but the pilgrims driven sleep from 
 them they would have escaped all the consequences 
 of their sinful sloth. As it was, instead of using 
 prayer and pains, seeking help from God and 
 sparing no effort, they found a little shelter and fell 
 asleep. 
 
 My dear reader, to settle down in carnal security 
 is to be on dangerous ground. You are close by 
 Doubting Castle and Giant Despair. It was thus 
 with Christian and Hopeful. Sleeping when they 
 ought to have been praying and watching, they were 
 seized by the Giant, charged with being trespassers, 
 driven before him into his castle, and put into a very 
 dark dungeon. Their misery is thus described : 
 “ Here then they lay, from Wednesday morning till 
 Saturday night, without one bit of bread, or drop of 
 drink or light, or any to ask how they did : they 
 were, therefore, here in evil case, and were far from 
 
Doubting Castle and Giant Despair. 
 
 317 
 
 friends and acqaintance. Now in this place Chris- 
 tian had double sorrow, because it was through his 
 unadvised counsel that they were brought into this 
 distress. ” 
 
 I must leave you to read the narrative of all 
 that occurred to them while shut up in this dismal 
 place. I can only glance at it and try to gather the 
 spiritual instruction which Bunyan intended to 
 convey. 
 
 You observe the Giant had a wife whose name 
 was Diffidence. Some have been puzzled by this 
 name. She was a bad, wicked woman. As Dr. 
 Cheever says : Mrs. Diffidence ought rather to have 
 been called Dame Desperation or Desperate Resolu- 
 tion ; for she seems, if anything, the more stubborn 
 genius of the two.” 
 
 Bunyan, who is so singularly happy in his 
 names, has been thought in fault here — Diffidence 
 being a term only used to signify modesty. But if 
 any are wrong it is ourselves — certainly not Bunyan. 
 The word Diffidence , according to the Latin, from 
 which it is derived, means want of faith. It may 
 be want of faith in ourselves, as in modesty or 
 bashfulness, or it may be want of faith in another, 
 as in unbelief or distrust, the latter being the 
 signification intended by Bunyan. It is quite 
 possible that this was its popular meaning in 
 Bunyan’s day. Words in course of years change 
 their signification. This may be an instance. 
 
 Diffidence therefore, the wife of the Giant, 
 represents Unbelief ox Distress , very properly joined 
 with Despair. She was the great counsellor in all 
 
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 the cruelties inflicted upon the wretched prisoners. 
 She and her husband held a consultation during the 
 darkness of the night. By her advice they were 
 beaten without mercy. They were then counselled 
 to commit suicide either with knife, halter, or 
 poison. They desired the Giant to let them go. 
 Hearing this he would have killed them on the spot, 
 but, being seized with a fit to which he was liable, 
 he lost the use of his hands. Thus turned from his 
 purpose he left Christian and Hopeful, and nothing 
 can be more instructive than the counsel which they 
 took -of each other concerning what they must do. 
 Christian in the depth of his misery was disposed to 
 end his days at once, quoting the language of Job, 
 “ My soul chooseth strangling and death rather than 
 life,’’ and adding “ and the grave is more easy for 
 me than this dungeon. Shall we be ruled by the 
 Giant ?" Hopeful, lighter of heart than his com- 
 panion, bade him remember that the Lord of the 
 country to which they were going had said, “ Thou 
 shalt do no murder,' ’ much more then would he 
 prohibit suicide. Moreover, he reminded him that 
 others had been in the dungeon and escaped, and 
 that God who made the world might cause that 
 Giant Despair should die, or at some time or other 
 forget to lock them in, or have another of his fits 
 before them and lose the use of his limbs. “But 
 however, my brother," added Hopeful, “ let us be 
 patient and endure for a while ; the time may come 
 that may give us a happy release : but let us not be 
 our own murderers." With these words Hopeful at 
 present did moderate the mind of his brother ; so 
 
Doubting Castle and Giant Despair. 
 
 319 
 
 they continued together in the dark, that day in 
 their doleful condition. ” 
 
 In the evening the Giant came down to the 
 dungeon again, and, seeing the prisoners had diso- 
 beyed his counsel, he told them it should be worse 
 with them than if they had never been born. Then 
 Christian was entirely unmanned, and Hopeful again 
 encouraged him, this time by reminding him of his 
 deliverances in the past. 
 
 In the morning the Pilgrims were taken into the 
 castle yard to see the bones and skulls of those like 
 themselves who had perished, the Giant saying to 
 them “ and so within ten days I will do you : so get 
 you down to your den again. And with that he beat 
 them all the way thither. ” That night the Giant’s 
 wife suggested that they were living in the hope that 
 some one would deliver them, or that they had 
 picklocks about them by means of which they were 
 hoping to escape. It was resolved to search them 
 on the morrow. 
 
 Briefly but very significantly the Dreamer 
 writes, “Well, on Saturday about midnight they 
 began to pray, and continued in prayer till almost 
 break of day.” Christian a little before it was day 
 suddenly remembered that he had the means of 
 release in his own hands. In his bosom he found 
 the Key of Promise, which can open any lock in 
 Doubting Castle. “ Then, said Hopeful, that’s good 
 news, good brother ; pluck it out of thy bosom and 
 try.” Every bolt flew back. The lock at the outer 
 gate was desperately hard, but it yielded. The 
 opening of the gate awoke the Giant, but, being 
 
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 suddenly seized with a fit, lie could not go after 
 them, so “ they went on and came to the King’s 
 Highway again, and so were safe, because they were 
 out of his jurisdiction.” 
 
 How immensely instructive is all this. Here 
 we have a picture of two backsliding Christians. 
 They have left the King’s Highway for By-path 
 Meadow, and obstinate, prayerless, and cold, they 
 have become the prisoners of unbelief and been 
 brought to the very borders of despair. In the 
 Giant’s constant application for counsel to his wife, 
 Mrs. Diffidence or Distrust, we have the fact of 
 Despair being governed entirely in all it thinks and 
 purposes by unbelief. It is this that gives Despair 
 all its horror and all its power. Did the Giant show 
 the Pilgrims the skulls of those whom he had slain ? 
 So Despair fills the mind with dreadful thoughts 
 about apostates who have committed the sin against 
 the Holy Ghost and perished in their guilt. Dicf 
 Diffidence urge the Giant to see if the prisoners had 
 not the means of escape about them ? So Despair 
 would deprive the poor dark soul of all prayer, all 
 effort at release, and shut out from it the least hope 
 of escape. Fearful is this condition. Saul and 
 Judas were torn to pieces by Giant Despair. Both 
 took his advice and made “ an end of themselves.” 
 David, Peter, and Thomas escaped only by the Key 
 of Promise. And how powerful is prayer. Like 
 Paul and Silas, Christian and Hopeful spent a night 
 upon their knees. Light came the moment they 
 began to pray . This was the backslider returning 
 in good earnest. And with it came the remembrance 
 
Doubting Castle and Giant Despair. 
 
 321 
 
 of “ exceeding precious promises,” the covenant 
 mercies which God holds for His people. The 
 Sabbath dawn brought songs of deliverance. And 
 where had the means of escape been all the while ? 
 In Christian’s bosom ! — in his own possession ! 
 What a lesson for you, trembling believer. You are 
 your own tormentor. Why remain in Doubting 
 Castle, in the clutches of Giant Despair another 
 moment? Grasp the Key of Promise, drive back 
 the bolt of that ponderous dungeon door of guilt 
 which has so long mocked you in your anguish, and 
 come forth to the blessed sunlight of that liberty 
 with which Christ makes His people free — “ let him 
 return unto the Lord, and he will have mercy upon 
 him ; and to our God, for He will abundantly 
 pardon.” Let us make the Psalmist’s prayer our 
 own, “ Hold up my goings in Thy paths, that my 
 footsteps slip not.” 
 
 Better tread the rough and rugged path of the 
 King’s Highway than the soft and pleasant sward of 
 By-path Meadow. “ Through much tribulation ” we 
 must enter the kingdom of God. Doubt, and 
 difficulty, and dread may come ; but the Key of 
 Promise can free us from them all. If you have 
 this never mind what else you have not. You may 
 cry “ Heaven is my home ! ” 
 
 “ O love of God, how strong and true ! 
 
 Eternal and yet ever new, 
 
 Uncomprehended and unbought, 
 
 Beyond all knowledge and all thought. 
 
 O love of God, how deep and great ! 
 
 Far deeper than man’s deepest hate ; 
 
 Self-fed, self-kindled like the light, 
 
 Changeless, eternal, infinite. 
 
 W 
 
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 0 heavenly love, how precious still, 
 
 In days of weariness and ill ! 
 
 In nights of pain and helplessness, 
 
 To heal, to comfort, and to bless. 
 
 We read thee best in Him who came, 
 To bear for us the cross of shame, 
 Sent by the Father from on high, 
 
 Our life to live, our death to die. 
 
 O love of God, our shield and stay, 
 Through all the perils of the way ; 
 Eternal love, in thee we rest, 
 
 For ever safe, for ever blessed ! ” 
 
TWENTY-FOURTH DAY. 
 
 THE DELECTABLE MOUNTAINS. 
 
 “And He carried me away in the spirit to a great 
 high mountain, and shewed me that great city , the 
 holy Jerusalem , descending out of heaven from God.” 
 — Hey. xxi. 10. 
 
 /^T>HIS glorious vision presented to the Apostle 
 John will be sufficient to introduce us to the 
 next stage of the heavenly journey which 
 our Pilgrims reached. We left them pursuing their 
 way after they had escaped from Giant Despair. 
 Having recrossed the fatal stile which had led them 
 to Doubting Castle, they put up a warning to other 
 travellers, and, once more upon the highroad, they 
 continued their journey. 
 
 After the days of horror and nights of weariness 
 which had been spent in Doubting Castle, how 
 acceptable would be the pleasant scene which soon 
 burst upon their eyes. Thus, ever and anon, “ times 
 of refreshing” are granted to us. There are brief 
 
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 but pleasant seasons when the clouds of doubt break 
 and the bright sun of spiritual enjoyment falls upon 
 the heart. These are the pleasant spots on the road, 
 often coming immediately after times of darkness 
 and distress. One has truly said — “ There are joys 
 which long to be ours. God sends ten thousand 
 truths which come about us like birds seeking inlet ; 
 but we are shut up to them, and so they bring us 
 nothing, but sit and sing awhile on the roof and then 
 fly away.” At these times of which we speak the 
 birds find entrance, and sing as it were in the 
 chambers of our hearts, and lift us up so high that 
 we seem altogether to have lost our hold upon the 
 world. Let us then deal with — 
 
 1. The Mountains and their pleasant 
 
 Company. 
 
 2. The great Lessons which our Pilgrims 
 
 LEARNED THERE. 
 
 1. The Mountains and their pleasant 
 
 Company. — “ They went then until they came to the 
 Delectable Mountains , which mountains belong to 
 the Lord of that hill of which we have spoken ; so 
 they went up to the mountains, to behold the gar- 
 dens and orchards, the vineyards and fountains of 
 water; where also they drank and washed them- 
 selves, and did freely eat of the vineyards. Now there 
 were on the top of these mountains shepherds feed- 
 ing their flocks, and they stood by the highway side.” 
 
 This is a sweet picture. The idea of a mountain 
 embodies everything that is grand, beautiful, and 
 exhilarating. We think of an atmosphere pure and 
 
The .Detectable Mountains. 
 
 325 
 
 bracing — a calm broken only by the notes of birds — 
 of a prospect extending over fruitful valleys, bloom- 
 ing gardens, and winding streams. How great a 
 change was this for our Pilgrims from Doubting 
 Castle and Giant Despair. With what joy would 
 they enter this lovely spot, eat of the fruits of its 
 vineyards, and bathe in its crystal waters. And 
 after the horrors of the scenes through which they 
 had lately passed how peaceful would the entire 
 scene appear, with the shepherds feeding their flocks, 
 and standing by the wayside to welcome weary 
 travellers to “ Immanuel’s land,” the home of peace, 
 of love, and beauty. Such are the bright spots which 
 Christian pilgrims are permitted to see as they near 
 their heavenly rest. 
 
 “ The Delectable Mountains” are those lofty 
 terraces of spiritual enjoyment on which they walk, 
 and from which they catch the glimmer of that golden 
 light which robes the distant City of God. These 
 mountains picture forth those calm and happy 
 moments when the ripening soul has no cloud 
 between it and God, when, like a saint of old time, 
 free from the least shadow of unbelief, it can say, 
 “ Come, oh come, let us gather some flowers of com- 
 fort this hour,” and feel how substantial, real, and 
 true is that trust in Christ which can bring such 
 sunshine to the heart. Happy are those who reach 
 the Delectable Mountains. Only genuine pilgrims 
 ever tread these blessed summits. Oh, how we drink 
 in from these lofty heights strength and refreshment 
 for the soul. How we go “ from faith to faith,” and 
 advance in knowledge and experience, longing to 
 
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 “ depart and be with Christ” — the feet being conspi- 
 cuously on “ Immanuel’s land,” and the eye resting 
 on “ that great city, the holy Jerusalem, descending 
 out of heaven.” 
 
 “ Then all is peace and light, 
 
 This soul within ; 
 
 Thus shall I walk with Thee, 
 
 The lov’d unseen ; 
 
 Leaning on Thee, my God. 
 
 Guided along the road, 
 
 Nothing between. ” 
 
 Then we read that the pilgrims, leaning on their 
 staves, being wearied with their journey, accosted 
 the shepherds, asking, “ Whose Delectable Mount- 
 ains are these, and whose be the sheep that 
 feed upon them ? ” The shepherds replied, “ These 
 mountains are Immanuel’s land, and they are within 
 sight of the City ; and the sheep also are His, and 
 He laid down His life for them.” Further, in reply 
 to questions, the shepherds informed them that it 
 was the way to the Celestial City, that the distance 
 was too far except for those who shall get thither 
 indeed, that the way w T as safe for those for whom it 
 is safe, that the Lord of the Mountains had given 
 them a charge “ not to be forgetful of strangers,” 
 and that therefore the good of the place was before 
 them. The shepherds then put several inquiries to 
 the travellers, and, having “ heard their answers, 
 and being pleased therewith, they looked very lovingly 
 upon them, and said, Welcome to the Delectable 
 Mountains.” 
 
 How very beautiful and instructive is all this. 
 It is a perfect reflection of Holy Scripture. Who 
 
The Delectable Mountains. 
 
 327 
 
 can doubt such a pleasant spot and happy season of 
 the Christian’s journey is “Immanuel’s land?” 
 These are the blessed pastures of that Church which 
 “ He has purchased with His own blood,” where His 
 sheep are fed by the hand of His under-shepherds, 
 “ His ministers who do His pleasure,” and where 
 they anticipate the hour when “ other sheep ” shall 
 join them, and in the City, the gates of which they 
 can see, there shall be “ one flock and one Shepherd ” 
 for all eternity. 
 
 The City is “ too far for any but those who shall 
 get thither indeed.” “ As many as are ordained to 
 eternal life ” through divine grace shall endure even 
 to the end. And it is “ safe for those for whom it is 
 safe; ” for Jesus shall never lose a single sheep after 
 which He has gone, and which He has carried in 
 His bosom — “ They shall never perish, neither shall 
 any man pluck them out of my hand.” And in 
 what a beautiful aspect is the Christian ministry 
 presented to us here. These shepherds into whose 
 hand the Lord of these Mountains had committed 
 the charge “not to be forgetful to entertain strangers,” 
 bore the expressive names of Knowledge , Experience , 
 Watchful and Sincere . Could any terms more 
 appropriately set forth the qualifications of a true 
 ministry, the marks of those who should be the 
 pastors of that flock which feeds upon Immanuel’s 
 land ? They must have knowledge — acquaintance 
 with divine truth, requisite information as the 
 instructors of others. They must have experience — 
 know the truth of what they affirm by their influence 
 upon their own hearts and lives. They must have 
 
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 watchfulness — knowledge may be unused, experience 
 may be inoperative for good, but ministers must be 
 wakeful watchers on the tower, protectors of the 
 flock, ready to lay down their lives for the sheep. 
 And they must be sincere — without sincerity, “ known 
 and read of all men,” otherwise there will be no real — 
 no effective ministry. A deep sense of responsibility 
 lies at its base, and a love for Christ and perishing 
 souls is its inspiration. Such are the qualifications 
 of a true ministry. Such has ever been the glory of 
 the Church, and a blessing to the world. 
 
 Thus then, my reader, these Delectable Moun- 
 tains represent to us the state of a believer who, 
 under the blessing of a faithful ministry, and the 
 deepening work of the Holy Spirit in the heart, 
 realizes the assurance of the established child of 
 God. Not all can stand on these bracing heights of 
 spiritual experience. It is not the privilege of the 
 babe in Christ. But let every true Christian pilgrim 
 be assured that there is no reason he should not 
 reach this pleasant place. Every step we take 
 forward in the Christian life we rise higher — into a 
 brighter region and a purer air. And how sweet is 
 the thought which crosses our mind at the words of 
 the shepherd, “ And the sheep are also His, and He 
 laid down His life for them.” 
 
 All for whom Christ died and who are living by 
 faith in Him are His sheep. There are many pens 
 or folds, but there is only one flock and one Shepherd. 
 And does it not remind us of the approaching day 
 . when that flock shall be complete, when all denomi- 
 national distinctions shall be merged in the one great 
 
The Delectable Mountains. 
 
 329 
 
 name of Christian , and all those to whom Christ has 
 given eternal life, gathered by His grace and sustained 
 by His love, shall form one happy group in “ the 
 great city, the heavenly Jerusalem,” to go no more 
 out for ever ? 
 
 And should not God’s people aspire to these 
 Delectable Mountains? To tread them and enjoy 
 them is not essential to living Christianity. It is 
 quite possible to be a Christian and yet not see this 
 sunny spot. But these are the higher walks of 
 experience, the hills of light to which God’s grace 
 and goodness call us, and why should we miss them 
 in the heavenly journey ? And, alas, how true was 
 that which the shepherds said, “ But few of them 
 that begin to come hither do show their faces on 
 these mountains.” Thousands appear to start for 
 the Celestial City. They commence their journey, 
 so to speak, at the wrong end, and break down by 
 the way. Misled by a few vain fancies, and wanting 
 the root of the matter, they are soon turned aside. 
 They are never seen on the Delectable Mountains. 
 And even true pilgrims, as we have said, may miss 
 them. But there is no reason why they should. 
 Let every believer get out of the shadowy valley of 
 Hope, and never rest until he gains the sunny 
 mountain of Assurance. The first is to taste Religion — 
 the second is to enjoy it. The first calms us as we 
 toil along the rough and thorny road — the second 
 bids us spread our wings, and soar above it, like 
 birds bound for brighter and more congenial 
 climes. Let Borne pronounce assurance “ a prime 
 error of heretics ; ” but such men as St. Paul 
 
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 and John Bunyan could tell of the Delectable 
 Mountains. 
 
 Let us now see in the second place : — 
 
 2. The great Lessons the Pilgrims 
 
 LEARNED ON THE DELECTABLE MOUNTAINS. — “Then 
 I saw in my dream that in the morning the shepherds 
 called upon Christian and Hopeful to walk with them 
 upon the mountains : so they went forth with them, 
 and walked a while, having a pleasant prospect on 
 every side. Then said the shepherds one to another, 
 Shall we show these pilgrims some wonders ?” The 
 first wonder which was shown to them was “the Hill 
 called Error.” It was very steep on the farthest 
 side, and as Christian and Hopeful looked down they 
 saw at the bottom several men dashed to pieces by a 
 fall that they had had from the top. In explanation 
 of this the shepherds reminded them of Hymenseus 
 and Philetus, mentioned by St. Paul, who erred 
 concerning the Resurrection and “ overthrew the 
 faith of some.” — 2 Tim. ii. 17, 18. They moreover 
 told the pilgrims that the bodies had been left 
 unburied as a warning to others not to come too 
 near to the brink of the mountain. 
 
 This is very instructive, and never more so than 
 in this age, in which the followers of Hymenaeus and 
 Philetus can be counted by thousands. How many 
 have left the path of Holy Scripture to their ruin. 
 Wandering from the one standard of divine truth, 
 they have reached the brink of error, and finally 
 made shipwreck of the soul. Unwilling to submit to 
 Revelation, and indulging in vain imaginations, they 
 
The Delectable Mountains . 
 
 331 
 
 have lost their foothold and perished in their sins. 
 There is nothing more dangerous than the vain 
 speculative spirit which brings every statement of the 
 Oracles of God to the bar of human reason. There 
 is nothing contrary to reason in the revelations of 
 grace and providence, but there may be very much 
 above and beyond it. Hence it is, the wise men after 
 the flesh stumble and fall, while the unlettered, 
 taking the lamp of God’s Word, find their way out of 
 darkness. The fact is, there is no safety outside the 
 boards of the Bible. The moment we get on other 
 ground we are in uncertainty and doubt. Here alone 
 is truth — infallible truth — and those only who are 
 rooted here can feel the power of the invisible, can 
 rise above the things which are temporal to those 
 that are eternal. Such alone can escape “ the hill 
 Error.” The temper which tramples upon doubt is 
 that which in godliness of mind mounts to every 
 height of Truth beyond it, with the words “Even so, 
 Father, for so it seemeth good in Thy sight.” Thus 
 sweetly has Cowper embalmed these facts in his 
 well-known sketch of Voltaire, the self-sufficient 
 philosopher, and the humble lace- worker : — 
 
 “ Yon cottager, who weaves at her own door, 
 
 Pillow and bobbins all her little store ; 
 
 Content though mean, and cheerful if not gay, 
 Shuffling her threads about the live-long day, 
 
 Just earns a scanty pittance, and at night 
 Lies down secure, her heart and pocket light ; 
 
 She for her humble sphere bv natme fit, 
 
 Has little understanding, and no wit ; 
 
 Receives no praise ; but though her lot be such 
 (Toilsome and indigent) she renders much ; 
 
 Just knows, and knows no more, her Bible true 
 A truth the brilliant Frenchman never knew ; 
 
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 And in that charter reads, with sparkling eyes, 
 
 Her title to a treasure in the skies. 
 
 O, happy peasant ! O, unhappy bard ! 
 
 His the mere tinsel, hers the rich reward ; 
 
 He praised, perhaps, for ages yet to come, 
 
 She never heard of half a mile from home ; 
 
 He lost in errors his vain heart prefers,' 
 
 She safe in the simplicity of hers.” 
 
 The next wonder to which they were taken was 
 Mount Caution. Looking afar off they saw as they 
 thought several persons walking up and down among 
 the tombs, and they perceived that they were blind 
 and could not get out from among them. In expla- 
 nation of this the shepherds told them that from the 
 stile which they could see below there was a path 
 leading directly to Doubting Castle, kept by Giant 
 Despair, and that the men they saw had set out on 
 their pilgrimage just as they had done. But the 
 right way was rough, so they had chosen the meadow 
 and fallen into the hands of the Giant, who had put 
 out their eyes and left them wandering to this very 
 day. 
 
 The Dreamer adds, “Then Christian and Hope- 
 ful looked upon one another with tears gushing out, 
 but yet said nothing to the shepherds. ” This was a 
 bow drawn at a venture, but the arrow hit the joints 
 of Ahab’s harness. “Thou art the man,” sank down 
 into their hearts. They had told nothing of their 
 experience of By-path Meadow, Doubting Castle, and 
 Giant Despair, but in the scene presented to them 
 they saw a picture of themselves. 
 
 Believer, we need Caution. The enemy of souls 
 is busy. If he can he will tempt us from the rdad 
 
The Delectable Mountains 
 
 333 
 
 into By-path Meadow. We need very often pray the 
 prayer of the Psalmist. “ Thou art my rock and my 
 fortress ; therefore for Thy name’s sake lead me and 
 guide me.” 
 
 The third wonder to which they were taken was 
 a door in the side of the hill. Bidden to look in, they 
 saw that it was very dark and smoking, and they 
 thought they heard a rumbling noise as of fire, and a 
 cry of some tormented, and that they smelt the smell 
 of brimstone. In explanation of this the shepherds 
 told them that it was a by-way to hell, a way that 
 hypocrites go in at, such as Esau who sell their 
 birthright, Judas who sell their Master, Alexander 
 who blaspheme the Gospel, and Ananias and 
 Sapphira who lie and dissemble. 
 
 How deeply solemn was this lesson. Many who 
 had made a show of pilgrimage had gone to destruc- 
 tion through this road. How terrible is the fact, and 
 who shall say what men may suffer and what profess 
 who come short after all and pass through this door 
 to the hypocrite’s doom ? Such pictures as these 
 ought to lead to great searching of heart. We may 
 well pray with holy David, “ Search me, 0 God, and 
 know my heart ; try me and know my thoughts. 
 And see if there be any wicked way in me, and lead 
 me in the way everlasting.” Only those who have 
 truly repented of sin exercise real faith in Christ, 
 and are endeavouring to lead a holy life, will ever 
 reach the Celestial City. Well might the pilgrims 
 say, “ We have need to cry to the Strong for 
 strength.” 
 
 The last wonder which they saw was that which 
 
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 had been promised to Christian at the Palace 
 Beautiful. The fair sisters had shown him the 
 Delectable Mountains, and had said to him, “And 
 when thou comest there, from thence thou mayst see 
 to the gates of the Celestial City, as the shepherds 
 that live there will make it appear.” Christian and 
 Hopeful were taken to the top of a high hill called 
 Clear, and through a glass tried to look in the 
 direction of the distant gate, but their hands shook 
 so by reason of the last thing they had seen that 
 they only “thought they saw something like the 
 gate, and also some of the glory of the place.” 
 
 Ah, nothing but the hand of strong faith can hold 
 that glass firmly. The faintest shadow of unbelief 
 will darken its lens and becloud the glorious prospect. 
 “ We see through a glass darkly.” There are many 
 things which prevent us getting a clear view of the 
 Celestial City. We rarely reach beyond “ something 
 like the gate and some of the glory of the place.” 
 But let us aim at nothing less. It may be when the 
 shadows are gathering about us, ere the flame of life 
 goes down in its socket, that we shall say with holy 
 Payson, “ The Celestial City is full in view — its 
 glories beam upon me — its breezes fan me — its odours 
 are wafted to me — its music strikes upon my ear — 
 and its spirit breathes into my heart ; nothing sepa- 
 rates me from it but the river of death, which now 
 appears as a narrow rill which may be crossed at a 
 single step, whenever God shall give permission.” 
 God grant that it may be so. But, meanwhile, let 
 us try to live on the Delectable Mountains, and 
 cherish the thought that beyond the darkest cloud 
 
The Delectable Mountains . 
 
 335 
 
 that bounds the horizon there is the golden sunshine 
 which shall last for ever and ever. 
 
 “ Gone the vanity and folly, 
 
 Gone the dark and melancholy, 
 
 Come the joyous and the holy ; 
 
 Ah ! ’tis heaven at last ! 
 
 Not a broken blossom yonder, 
 
 Not a link can snap asunder, 
 
 Stayed the tempest, sheathed the thunder ; 
 Ah ! ’tis heaven at last ! 
 
 Christ himself the living splendour, 
 
 Christ the sunlight mild and tender ; 
 
 Praises to the Lamb we render : 
 
 Ah ! ’tis heaven at last ! 
 
 Broken death’s dread bands that bound us, 
 Life and victory around us ; 
 
 Christ the King himself hath crowned us : 
 Ah ! ’tis heaven at last ! ” 
 

TWENTY-FIFTH DAY. 
 
 IGNORANCE, TURN- A WA Y, AND 
 LITTLE-FAITH . 
 
 “ Strong in faith." — Rom. iv. 20. 
 
 /fTylLIS was written by St. Paul concerning the 
 j patriarch Abraham. He believed God, not 
 only in the face of improbabilities, but impos- 
 sibilities, “ being fully persuaded that what He had 
 promised, He was able also to perform.’’ Therefore 
 the Apostle describes him as “ Strong in faith." 
 These three words may very suitably stand at the 
 head of this chapter. And let me say that to have 
 right views of faith lies at the foundation of all true 
 spiritual knowledge. To possess faith — saving 
 faith — however weak, small, and imperfect it may 
 be, is essential to salvation. These facts will be 
 brought out in the course of our review of three 
 characters which Bunyan presents to us at the stage 
 of the journey which we have to-day to consider. 
 
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 Having fallen asleep again, the Dreamer had his 
 Dream continued. He “ saw the same two Pilgrims 
 going down the mountains along the highway towards 
 the city.” Christian and Hopeful, no doubt deeply 
 impressed by the lessons which they had learned, 
 and greatly cheered by the glimpse of the gate of the 
 Celestial City which they had enjoyed from the Hill 
 Clear, pursued their journey. Thus, my reader, we 
 make our way to the glorious home to which Jesus 
 and the bright angels long to welcome us. But even 
 though we have caught sight of the far-off gates of 
 bliss as our faith has become stronger and our expe- 
 rience more mature, we have many a sad sight to 
 witness, and many a trying lesson to learn, ere we 
 reach “ the rest that remaineth for the people of 
 God.” It was so with Christian and Hopeful, and 
 will be so with every true pilgrim “ going down the 
 mountains along the highway towards the city.” 
 
 “ Going down the mountains .” Who is there 
 would not like always to be on Hill Clear, enjoying 
 those blessed moments when in holy meditation upon 
 God’s goodness and Christ’s love, we can look through 
 the Telescope of Faith to the very gates of our 
 celestial home ? Like Peter we would shut out the 
 busy, careless, sin-ruined world at our feet and say, 
 “ It is good for us to be here.” But Christ knows 
 better. We are not the best judges of what is good 
 for us. Well has a noble writer told us, “ It is good 
 for a man to have holy and quiet thoughts, and at 
 moments to see into the very deepest meaning of 
 God’s word and God’s earth, and to have, as it were, 
 heaven opened before his eyes ; and it is good for a 
 
Ignorance , Turn-away , and Little-faith . 339 
 
 man sometimes actually to feel his heart overpowered 
 with the glorious majesty of God, and to feel it gush- 
 ing out with love to his blessed Saviour ; but it is 
 not good to stop there, any more than it was for the 
 Apostles ; they had to leave the glorious vision and 
 come down from the Mount and do Christ’s work ; 
 and so have we.” It was thus with Christian and 
 Hopeful. They have to come down from the moun- 
 tains and once more take to the highway. 
 
 We have now three persons presented to us. 
 All are worthy of consideration, and suggest matter 
 for profitable consideration. They are Ignorance , 
 Turn-away , and Little-faith . Let us look at them 
 separately. 
 
 1. Ignorance. “ Now a little below these 
 mountains on the left hand, lieth the country of 
 Conceit, from which country there comes into the 
 way in which the Pilgrims walked a little crooked 
 lane. Plere therefore they met with a very brisk lad 
 that came out of that country, and his name was 
 Ignorance.” Let us observe — this man came from 
 the country of Conceit , and that he reached the high- 
 way which Christian and Hopeful trod, not by “ the 
 strait gate,” but by “ a little crooked lane.” Let 
 us observe, too, he was “ a very brisk lad,” full of 
 self-confidence and assurance, and that his name was 
 Ignorance, appearing to know a great deal and really 
 knowing very little. All this is extremely instructive. 
 The character of Ignorance is a very common one. 
 Let us hear a little of his experience. According to 
 his own account he was going to the Celestial City. 
 He found no difficulty at the gate, for, said he, “ I 
 
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 know the Lord’s will, and have been a good liver ; I 
 I pay every man his own ; I pray, fast, pay tithes, 
 and give alms, and have left my country for whither 
 I am going.” 
 
 Christian charged him with having come by the 
 crooked lane instead of by the Wicket-gate at the 
 head of the way, and expressed the fear that at the 
 reckoning day he would be regarded as a thief and a 
 robber, and be denied admittance into the city. 
 
 Let us carefully note the answer of Ignorance. 
 “ Gentlemen, ye be utter strangers to me, I know 
 you not ; be content to follow the religion of your 
 country, and I will follow the religion of mine. I 
 hope all will be well. And as for the gate that you 
 talk of, all the world knows that that is a great way 
 off our country. I cannot think that any man in all 
 our parts doth so much as know the way to it ; nor 
 need they matter whether they do so or no ; since we 
 have, as you see, a fine, pleasant, green lane that 
 comes down from our country, the next way into the 
 way?” 
 
 Christian soon saw through the man and said to 
 Hopeful whisperingly, “ There is more hope of a fool 
 than of him.” The Pilgrims therefore left Ignorance 
 to think of what he had heard, hoping at a future 
 time to do him some good. 
 
 There are none who have tried to be useful to 
 the souls of men who will not have met such persons 
 as those who are set forth in the character of 
 Ignorance. True pilgrims are indeed utter strangers 
 to them. Born in the country of Conceit they take 
 their own way, and will tell you that they leave you 
 
Ignorance , Turn-away, and Little-faith. 341 
 
 to follow yours. They are very “ brisk f sharp, 
 shrewd, and forward, for Ignorance and Impertinence 
 generally go together. They refuse to take the road 
 which Christians declare to be the only right one, 
 and “ hope all will be well.” No one who ever lived 
 in Conceit ever knew the way to the Wicket-gate, 
 always having taken “ the pleasant green lane ” that 
 comes down from their country. This is true alike 
 to Scripture and to real life. There are tens of 
 thousands described in this character. Solomon 
 could say nearly 3,000 years ago, “ Most men will 
 proclaim every one his own goodness.” — Prov. xx. 6. 
 Every age has supplied examples of those who are 
 wise in their own conceits. And how difficult is it 
 to deal with such. Truly, “ There is more hope of a 
 fool than of” Ignorance. 
 
 "What can you do with a man who prides himself 
 with knowing his Lord’s will, and being “ a good 
 liver,” because he has discharged his debts, prayed, 
 fasted, paid tithes, and given alms ? Such a man 
 may very briskly approach God without any casting 
 down of the eyes or smiting on the breast, and say 
 with the Pharisee of old “ God, I thank thee, that I 
 am not as other men are.” So long as such are 
 determined to come along “ the fine, pleasant, green 
 lane” that leads from the country of Conceit , and 
 refuse to go round to the Wicket-gate — “ Christ, 
 “ thS way” — you can do nothing with them. They 
 are quite satisfied with an external morality, with a 
 decent regard for the forms of religion, and as to the 
 other road, it is a great way off , and by no means so 
 easy as “ the way that seemeth right ” unto them . 
 
 i 
 
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 And we must not fail to notice that Ignorance was 
 no sceptic, but a professor of religion. He thought 
 to get in at the gate “ as other good people do." He 
 claimed to know his Lord’s will, declared that he 
 discharged his religious as well as his social duties, 
 avowed the fact that he had left his own country for 
 the Celestial City, and expressed the hope that all 
 would be well. Then where were his folly and his 
 sin ? They were here. He wanted to be saved, like 
 the Pharisee, by his own doings. He flattered himself 
 that he had come out of Conceit because he felt a 
 desire to reach the Celestial City. Pie really knew 
 nothing of his own heart, nothing about the one only 
 true way, nothing of the need of anything to show 
 at the gate. Such was Ignorance . 
 
 There are hundreds of thousands like him. 
 Multitudes of professors of religion are in utter 
 ignorance of their own sinful nature, of the absolute 
 necessity of Christ’s righteousness, and are en- 
 deavouring to get to heaven by their own works. It 
 may be they “ make long prayers,” it may be they 
 endure long fasts, it may be they build churches and 
 support charities, but on all this they rest for 
 acceptance with God. They rely on their own merit 
 instead of Christ’s ; their plea is their own doing 
 rather than Christ’s atonement ; they have no thought 
 of God’s quickening and sustaining grace, and live 
 on neither seeing the glory of the Cross nor feeling 
 its offence, but hoping all will be well. 
 
 Such religion is entirely in vain. It is a founda- 
 tion altogether rotten, destined to crumble away 
 “ when the reckoning day shall come.” If ever w T e 
 
Ignorance, Turn-away , and Little-faith . 343 
 
 are to reach the Celestial City we must abandon the 
 country of Conceit in good earnest. We must be 
 willing as miserable, lost, undone wanderers, to go 
 to Christ, the Wicket-gate, with the one cry “ Here 
 is a poor burdened sinner ; I come from the City of 
 Destruction, but I am going to Mount Zion, that I 
 may be delivered from the wrath to come.” There 
 is no way but this. Thus alone can we find pardon, 
 hope, peace, joy, heaven. 
 
 “ Nothing in my hand I bring, 
 
 Simply to the cross I cling.” 
 
 “ Just as I am, without one plea, 
 
 But that Thy blood was shed for me. 
 
 And that Thou bid’st me come to Thee, 
 
 O Lamb of God, I come ! ” 
 
 2. Turn-away . We cannot do better than give 
 the words of the Dreamer. “ Now when they had 
 passed him a little way, they entered into a very 
 dark lane, where they met a man whom seven devils 
 had bound with seven strong cords, and were carry- 
 ing back to the door that they saw on the side of the 
 hill. Now good Christian began to tremble, and so 
 did Hopeful for his companion ; yet, as the devils led 
 away the man, Christian looked to see if he knew 
 him ; and he thought it might be one Turn-away 
 that dwelt in the town of Apostacy. But he did not 
 perfectly see his face, for he did hang his head like a 
 thief that is found. But being gone past Hopeful 
 looked after him, and espied on his back a paper with 
 the inscription, “ Wanton professor, and damnable 
 apostate.” There is much instruction in this. There 
 
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 are dark places on the way to heaven, and the Chris- 
 tian must go into them. There are sad and melan- 
 choly sights to be witnessed, and the Christian must 
 see them. And what can be darker and what more 
 sad than the case of Turn-away who has dwelt in 
 the town of Apostacy. 
 
 We have no warrant for the stability of religions 
 profession but the saving grace of God. If this be 
 wanting, Satan, who has departed for a brief season, 
 will return with a reinforcement of his emissaries, 
 and he who has aroused the ridicule of the world and 
 the hope of the church will afford a sad commentary 
 on the words of Christ — “ the last state of that man 
 is worse than the first/ ’ Oh, let us beware of Apos- 
 tacy. Let such cases as those of Saul, Amaziah, and 
 Judas, put us on our guard. There is no safety but 
 in a change of heart, and in the constant renewal of 
 the Holy Spirit. Let it be our part to be diligent in 
 the use of means. Above all, let us live in the daily 
 habit of private prayer, remembering that ‘ ‘Apostacy 
 begins at the closet door.” There are thousands, 
 who, like Turn-away , begin well, but reformation is 
 not conversion, and they are borne away “to the door 
 on the side of the hill.” Such sights are the saddest 
 on which the Christian has to look. Such very often 
 occasion him great bitterness of soul. But these 
 things should lead to deep searching of heart, and 
 much prayerfulness of spirit. If we are redeemed and 
 'Saved it is only through the blood of Christ ; if we 
 stand firm and true it is only through the grace of 
 God. 
 
Ignorance , Turn-away , andLittle-faitli. 345 
 
 “ I can do nothing without thee, 
 
 My strength is wholly thine ; 
 
 Withered and barren should I be 
 If severed from the vine.” 
 
 3. Little-faith. The conversation about Little- 
 faith is extremely interesting. The locality brought 
 the case to Christian’s remembrance. It appeared 
 that Little-faith , a pilgrim, arriving at Deadman' s 
 Lane , sat down and slept. Sleeping when he ought 
 to have been watching, and resting when he ought to 
 have been travelling, he brought himself into trouble; 
 for three sturdy rogues whose names were Faint- 
 heart , Mistrust , and Guilt , three brothers, came up to 
 him just when he was waking, and both robbed him 
 and ill-treated him. Faint-heart demanded his 
 money, Mistrust pulled out of his pocket a bag of 
 silver, and, when he cried “ Thieves,” Guilt struck 
 him to the ground with a great club. At last, hearing 
 some one on the road, and fearing it might be Great- 
 grace who dwelt in the town of Good-confidence , they 
 left him and fled. This was the story, and a long 
 and interesting conversation between Christian and 
 Hopeful followed. It seemed Little- faith' s “ spend- 
 ing money ” was all gone, that his jewels were quite 
 safe, and that, though he had a little odd money left, 
 he had scarcely enough to bring him to the end of his 
 journey. Indeed he had to beg his way as he went 
 to keep him alive, for his jewels he might not sell. 
 The wonder was that he preserved his Certificate by 
 which he was to receive admission at the Celestial 
 Gate. 
 
 “ It was,” said Christian, “ more by good pro- 
 
t 
 
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 vidence than by his endeavour that they missed of 
 that good thing.” Hopeful thought that the pre- 
 servation of his jewels would be a great comfort to 
 him, but Christian told him that though it ought to 
 have been so it was not, for he was so overwhelmed by 
 the loss of his money, that he went forward scattering 
 all the rest of the way with nothing but doleful and 
 bitter complaints. Hopeful expressed surprise that 
 his distress did not drive him to sell or pawn his 
 jewels. For this thought Christian sharply reproved 
 his fellow-pilgrim, telling him that Little-faith’s jewels 
 in that country were accounted nothing, and that he 
 did not want relief from such a quarter. Besides, 
 had the jewels been missing at the Celestial Gate he 
 would have been excluded, and that would have been 
 worse than ten thousand thieves. Hopeful instanced 
 the case of Esau, but Christian pointed out that there 
 was a difference between Esau and Little-faith . 
 Esau was the mere slave of fleshly appetite, but it 
 was not so with Little-faith. We nowhere read that 
 Esau had any faith, but Little-faith , though he had 
 but little faith, what faith he had was real and true. 
 The two men were thoroughly unlike. “ Though 
 faithless ones,” said Christian, “ can for carnal lusts, 
 pawn or mortgage or sell what they have, and them- 
 selves outright to boot, yet they that have faith, 
 saving faith, though but a little of it, cannot do so. 
 Here, therefore, my brother, is thy mistake.” 
 
 The conversation which followed turned upon 
 the difficulty of the warfare, and the folly of relying 
 upon our own strength, and from it we see how 
 pilgrims differ in their experience, for Christian could 
 
Ignorance , Turn-away , and Little-faith . 347 
 
 tell of conflicts and trials which Hopeful had 
 entirely escaped. 
 
 Hopeful alluding to Great-grace , Christian said, 
 44 True, they often fled, both they and their master, 
 when Great-grace hath but appeared : and no marvel, 
 for he is the King’s champion ; but I trow you will 
 put some difference between Little-faitli and the 
 King’s champion. All the King’s subjects are not 
 his champions ; nor can they when tried do such 
 feats of war as he. Is it meet to think that a little 
 child should handle Goliath as David did? or that 
 there should be the strength of an ox in a wren ? 
 Some are strong, some are w r eak ; some have great 
 faith, some have little ; this man was one of the 
 weak, and therefore he 4 went to the wall.’ ” 
 
 Christian further assured Hopeful that even 
 Great-grace had received many scars and cuts, and 
 had been sorely put to it by Faint-heart , Mistrust , 
 and Guilt , so much so as on one occasion to say, 
 44 We despair even of life.” He also reminded him 
 how these sturdy rogues and their fellows had made 
 David groan, mourn, and roar ; how Heman and 
 Hezekiah had their coats soundly brushed by them ; 
 and how Peter, though some say of him that he is 
 prince of the apostles, was so handled by them that 
 they made him at last afraid of a sorry girl. 
 
 In concluding the conversation, Christian pointed 
 out two things which became them to do in the 
 presence of such robberies on the King’s highway — 
 first to go out harnessed, and then to desire of the 
 King a convoy, even that he would go with them 
 himself. It was this which had comforted David 
 
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 and Moses, and Christian acknowledged he had no 
 cause to boast of his manhood though he had been 
 in the fray, but he added, “ Glad shall I be if I meet 
 with no more such brunts : though I fear we are not 
 got beyond all danger. However, since the lion and 
 the bear have not as yet devoured me, I hope God 
 will also deliver us from the next uncircumcised 
 Philistine.’’ 
 
 What more I have to say must be condensed 
 into as small a space as possible. There are degrees 
 of faith among Christians. All men are not the 
 King’s champions. There are men like Luther who 
 know no fear. There are others like Cranmer who 
 fall asleep in the dark lane. Little-faith believers 
 are sorely treated by Faint-heart, Mistrust, and 
 Guilt. The first strips them of their boldness, the 
 second robs them of the piomises, the third strikes 
 them down with a sense of sin. Thus are they at 
 the mercy of their foes. They lose all their “ spend- 
 ing money ” — that is, all their present peace and joy. 
 They cannot lose their jewels, because these, their 
 treasures, are in heaven. Their certificate is safe, 
 because the witness of God’s Spirit to their accept- 
 ance and future triumph is secured to them in Christ. 
 But little faith, as much as strong faith, is the gift 
 of God, and it is in safe keeping. 
 
 And, beloved, it is a precious possession. Let 
 us not be discouraged because our faith is so weak 
 and our brother’s so strong. We lose our joy but 
 not our sense of pardon. We lose our grasp of the 
 promises but not our hope of heaven. 
 
 Let us pray to become Great-grace, the King’s 
 champion, who lives in the town of Good-confidence, 
 
Ignorance, Turn-away, and Little-faitli. 349 
 
 that we may keep back Faint-heart, Mistrust, and 
 Guilt, at the sword’s point, and triumph upon every 
 field. Above all let us pray to be well harnessed, 
 having “ the shield of faith wherewith we shall be 
 able to quench the fiery darts of the wicked,” and for 
 the company of that Saviour by whom alone we can 
 be “ more than conquerors.” Thus only can we go 
 on our way rejoicing. Weak faith can put a light, 
 feeble though it be, in our hearts, but strong faith can 
 put a song into our mouths. Weak faith will take 
 us home like travellers weary and footsore, but strong 
 faith will carry us like a ship in full sail into the 
 Celestial harbour. God grant us this faith, for 
 Christ’s sake. 
 
 “ Faith is the Spirit’s sweet control 
 From which assurance brings ; 
 
 Faith is the pencil of the soul 
 That pictures heavenly things. 
 
 Faitli is the conq’ring host that storms 
 The battlements of sin, 
 
 Faith is the quick’ning fire that warms 
 The trembling soul within. 
 
 Faith is the eye that soon can test 
 The world and all its worth, 
 
 Faith is the heart that cannot rest 
 On aught that clings to earth. 
 
 Faith gives the wings that heavenward bear 
 Our cold, imperfect praise ; 
 
 Faith is the soul of every prayer 
 The weakest saint can raise. 
 
 Faith is the lamp that burns to guide 
 Our bark when tempest driven, 
 
 Faith is the hand that opens wide 
 The distant gates of heaven. 
 
 O Rock of Ages, Fount of bliss, 
 
 Thy needful help afford, 
 
 And let our constant prayer be this — 
 
 ‘ Increase my faith, O Lord.’ ” J.B. 
 
w. & 0. DOWN F Y 
 
 PHOTOGRAPHERS 
 
 E3URY 
 
 c ■* 
 
 U ! 
 
TWENTY-SIXTH DAY, 
 
 HEAVY TRIAL AND LOVING 
 INTERCOURSE. 
 
 “ Then they that feared the Lord spake often one to 
 another I — Malachi iii. 16. 
 
 Y 4 are told that when David was a fugitive in 
 the wilderness of Ziph, hiding himself from 
 the malignant hatred of Saul, that Jonathan, 
 his loving friend, went to him, and “ strengthened 
 his hand in God.” We are also told that when 
 Daniel asked time of Nebuchadnezzar for the inter- 
 pretation of his dream that he went to his house and 
 made the thing known to his companions, “ that 
 they would desire mercies of the God of heaven 
 concerning the secret. ” Coming to Gospel times 
 we read how the disciples assembled in an upper 
 room, and “ continued with one accord in prayer and 
 supplication with the women, and Mary, the mother 
 of Jesus, and with His brethren. ” We remember 
 
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 too the Christian intercourse which St. Paul held 
 with the elders of Ephesus, impressing upon them 
 their duty, and recalling “ the words of the Lord 
 Jesus,” and how, “ when he had thus spoken, he 
 kneeled down, and prayed with them all.” 
 
 This is what we call the Communion of Saints, 
 that in which we avow our belief when we repeat 
 the Apostles’ Creed, the sweet interchange of holy 
 thoughts which is the precious privilege of all who, 
 trusting in a common Saviour, are looking forward 
 to the enjoyment of a common heaven. Many times 
 is this set forth to us in the Pilgrim’s Progress. Men 
 with hearts like that which John Bunyan possessed 
 rise far above the atmosphere of denominational 
 Christianity. Such men hold very loosely to the 
 circumstantial , and find their rallying point entirely 
 in the essential. The language of earth is to call 
 our brother a Churchman, or a Presbyterian, or a 
 Methodist ; the language of heaven is to speak of 
 him only as a Christian. A moderate love of our 
 Church is a good sign of spiritual life, but, to quote 
 the words of Bichard Cecil, “ a violent sectarian 
 spirit is a sign of religious declension.” God grant 
 us wisdom enough to discern things that differ, and 
 love enough to rise above all party distinctions and 
 say, “ Grace be with all them that love our Lord 
 Jesus Christ in sincerity.” — Ephes. vi. 24. These 
 remarks are suggested by a most edifying conversation 
 which Christian and Hopeful enjoyed. 
 
 Before we take up this another matter must first 
 engage our attention. These two subjects are before 
 us : — 
 
Heavy Trial and Loving Intercourse . 
 
 353 
 
 1. Heavy Trial. 
 
 2. Loving Intercourse. 
 
 1. Heavy Trial. — Oar Pilgrims are truly on 
 the way to the Celestial City, but they are often 
 reminded they are not yet at their journey’s end. 
 To understand the trial which now beset them we 
 must recall the parting exhortation of the Shepherds 
 of the Delectable Mountains . “ When they were 
 about to depart one of the shepherds gave them a 
 note of the way ; another bid them beware of the 
 flatterer; the third bid them take heed that they 
 sleep not upon the enchanted ground; and the fourth 
 bid them God speed.” 
 
 Bunyan brings two more characters before us — 
 the Flatterer and Atheist. To these we must give a 
 brief consideration. It seems that our Pilgrims, 
 Christian and Hopeful, went forward “till they came 
 to a place where they saw a way put itself in their 
 way, and seemed withal to lie as straight as the way 
 which they should go.” What were they to do? 
 “ They stood still to consider.” We know what 
 they ought to have done — they should have consulted 
 the note of the way which the shepherds had given 
 them. This they did not do, but, again leaning “ to 
 their own understandings,” they brought themselves 
 once more into trouble. During their consultation 
 Flatterer appears. He is described as “a man of 
 black flesh, but covered with a very light robe.” He 
 asked them why they stood there ? They told him 
 they were going to the Celestial City, but knew not 
 which way to take. He bade them follow^ him as he 
 
 Y 
 
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 was going to the same place. The misfortune which 
 happened to the Pilgrims is thus related: “ So they 
 followed him in the way that but now came into the 
 road, which by degrees turned, and turned them so 
 far from the city that they desired to go to, that in a 
 little time their faces were turned away from it ; yet 
 they followed him. But by-and-by, before they were 
 aware, he led them both within the compass of a net, 
 in which they were both so entangled that they knew 
 not what to do; and with that the white robe fell off 
 the black man’s back ; then they saw where they 
 were. Wherefore there they lay crying some time, 
 for they could not get themselves out.” 
 
 Now, you perceive, this man pretended to be 
 what he was not. He was an avowed friend but 
 a secret enemy. He looked white but he was 
 really black — like those old enemies of our Lord, 
 whom He described as “ whited sepulchres which 
 indeed appear beautiful outward, but are within full 
 of dead men’s bones, and of all uncleanness.” 
 This was Flatterer , the vile hypocrite and dissembler, 
 with Jacob’s voice but Esau’s hands, the arch fiend 
 himself “ transformed into an angel of light.” 
 
 And, rest assured, my reader, this is Satan’s 
 most popular character — his most successful persona- 
 tion. Bunyan’s idea of Satan is far more true to the 
 reality than that of poets. Milton has simply 
 sketched him as the desperate foe of the Almighty : 
 
 “ And from his seat 
 The monster, moving onward, came as fast 
 With horrid strides, hell trembled as he strode.” 
 
 Goethe and Byron have drawn him as a dark and 
 
Heavy Trial and Loving Intercourse. 
 
 355 
 
 dreadful visitor among the children of men. A third 
 poet has represented him as a supremely intellectual 
 being, one who admires the beautiful and good, and 
 yet hates them, and who, not as a repulsive fiend, 
 but rather as an angel of light, seduces men to 
 destruction. The last is the truer picture. We see 
 in it Flatterer , the deceiver who wore the mask of 
 the hypocrite, the white robe of pretended righteous- 
 ness, and never revealed his character until he had 
 drawn our Pilgrims into his net, and tried to plunge 
 them into despair. 
 
 Then Christian and Hopeful reproached them- 
 selves. They recalled the warnings of the Shepherds, 
 and remembered at last “the note of the way ” which 
 they had given to them. As they were bewailing 
 themselves in the net a Shining One came to them 
 with a whip of small cords in His hand. Having 
 questioned them and heard their story He told them 
 that Flatterer had deceived them, and, having rent 
 their net, He led them back to the way they had left. 
 After a few more questions which served to bring 
 before them the sinful neglect of their conduct, He 
 commanded them to lie down, and chastised them, 
 saying, “ As many as I love, I rebuke and chasten; 
 be zealous therefore and repent.” With that He 
 bade them go on their way, and remember the direc- 
 tions of the Shepherds. 
 
 We have in all this a picture most wonderfully 
 true to Scripture of Christians beguiled by Satan to 
 ‘‘lean unto their own understandings” instead of 
 consulting and obeying “ the note by the way ” — the 
 word of God — the only safe lamp and light which 
 
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 can bring them to heaven. They are caught in the 
 net of the Deceiver, but their Heavenly Father who 
 follows them with a love which cannot fail, breaks 
 their net and sends them forth singing : — “ Our soul 
 is escaped as a bird out of the snare of the fowlers ; 
 the snare is broken, and we are escaped. ” But 
 punishment must follow. There is the “ whip of 
 small cords f though it is in a Father’s hand. The 
 scourges are not penal but entirely parental, for 
 “ whom the Lord loveth He chasteneth.” And, my 
 dear reader, shall we murmur when this “ whip of 
 small cords ” descends upon us? Surely not. Is 
 there not a needs-be ? Have we not brought it upon 
 ourselves ? Is it not for our good, and shall we not 
 be the better for it afterwards ? Who is there who 
 w T ill not say : — 
 
 “ I did Thee wrong, my God, 
 
 I wronged Thy truth and love, 
 
 I fretted at Thy rod, 
 
 Against Thy power I strove. 
 
 I said, my God, at length, 
 
 This stony heart remove, 
 
 Deny all other strength, 
 
 But give me strength to love. 
 
 Come nearer, nearer still, 
 
 Let not Thy light depart ; 
 
 Bend, break this stubborn will, 
 
 Dissolve this iron heart,” 
 
 Happy are those who, like Eli, can yield their 
 backs to “the whip of small cords ” and say, “ It is 
 the Lord; let Him do what seemeth Him good.” 
 
 But to Christian and Hopeful again. They were 
 soon met by another tempter. Atheist came up to 
 
Heavy Trial and Loving Intercourse. 
 
 357 
 
 them, and asked them whither they were going. 
 When Christian answered “We are going to Mount 
 Zion,” Athiest “fell into a very great laughter.” 
 When called upon to explain his conduct he told 
 them there was no such place, that for twenty years 
 he had been seeking it, but not having found it, he 
 was going back to refresh himself with the things he 
 he had so foolishly renounced. Christian said to his 
 companion, “ Is it true which this man hath said ?” 
 I commend to you particularly Hopeful’s answer. 
 “ Take heed, he is one of the Flatterers; remember 
 what it hath cost us once already for harkening to 
 such kind of fellows. What ! no Mount Zion ! Did 
 we not see from the Delectable Mountains the gate 
 of the city ? Also are we not now to walk by faith ? 
 Let us on, lest the man with the whip overtakes us 
 again. You should have taught me that lesson which 
 I will round you in the ears withal : * Cease, my 
 son, to hear the instruction that causeth to err from 
 the words of knowledge : ’ I say, my brother, cease 
 to hear him, and let us believe to the saving of the 
 soul.” Christian told his friend that his question 
 was intended only to prove him, adding, “ As for 
 this man, I know he is blinded by the God of this 
 world.” Then Hopeful exclaimed, “ Now do I re- 
 joice in the hope of the glory of God,” and the 
 Dreamer adds, “ So they turned away from the man, 
 and he, laughing at them, went his way.” This was 
 Atheist, no dissembler, but “ the fool who sayeth in 
 his heart, there is no God.’* There are many such 
 in society, the bold rejectors of the Deity altogether, 
 and the profane scorners of all truth and godliness. 
 
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 Such tell you they have sought the Celestial 
 City. A profession of religion, in which blinded 
 fanaticism and folly were the strong elements, has 
 been the miserable substitute for the broken heart 
 and contrite spirit which would have brought them 
 to their knees and wrung from their lips the Publican’s 
 prayer, “ God be merciful to me a sinner.” And 
 what a beautiful commentary was the conduct of 
 our Pilgrims on those words of St. Paul in his Epistle 
 to the Hebrews, “now no chastening for the present 
 seemeth to be joyous, but grievous ; nevertheless after- 
 ward it yieldeth the peaceable fruit of righteousness 
 unto them which are exercised thereby.” The sneers 
 and blasphemy of Atheist had no influence upon them. 
 Hopeful could look on the “ note of the way ” and 
 encourage himself with the words of the wise man. 
 Moreover, he drew upon their experience and felt 
 they were not following any “ cunningly devised 
 fables.” “Did we not see from the Delectable 
 Mountains the gate of the City?” and, realizing the 
 life of faith, he could say “now do I rejoice in 
 the glory of God.” Let it be ever so with us. Let 
 us shun the company of Atheist as we would a 
 pestilence. Never suffer his laugh to shake your 
 confidence for a moment’. 
 
 “An Atheist’s laugh’s a poor exchange 
 For Deity offended.” 
 
 The depth to which the Atheist has sunk is 
 fearful to contemplate. Truly, as Christian said, “he 
 is blinded by the God of this world.’ ’ To gaze up- 
 ward upon the glorious sun or downward on the 
 
Heavy Trial and Loving Intercourse . 359 
 
 lovely flowers, to see beneath the microscope the 
 wing of a fly, or through the telescope a firmament 
 of worlds, and then to say “there is no God,” is to 
 reach a condition which demands perhaps more of 
 our pity than our censure. 
 
 But, blessed be God, Atheist is no match for 
 the believer. We who have “ known the loving 
 kindness of the Lord,” especially those of us who 
 have seen with the eye of faith the gates of the City 
 from the mounts of Christian experience, remember 
 how one wrote “ Fools make a mock of sin,” and we 
 know at the Day of Judgment sin will make a mock 
 at fools. “ We walk by faith not by sight.” “Here 
 we have no continuing City, but we seek one to come.” 
 Oh, let us rely on Christ and rejoice in our evidences. 
 We must have the witness of the Spirit if we are to 
 be “ strong and of good courage.” But here is our 
 confidence, not in ourselves, not in our Church, not 
 in our Ministers, “ nay in all these things we are 
 more than conquerors through him that loved us . 
 For I am persuaded, that neither death nor life, nor 
 angels, nor principalities, nor powers, nor things 
 present, nor things to come, nor height, nor depth, 
 nor any other creature, shall be able to separate us 
 from the love of God, which is in Christ Jesus our 
 Lord.” — Rom. viii. 37-39. 
 
 This brings us to the second point suggested for 
 our consideration. 
 
 2. Loving Intekcourse. — There has been 
 much of this already, but now it is to be in a special 
 degree the communion of saints. “They that feared 
 
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 the Lord spake often one to another .” “ I then saw 
 
 in my dream, that they went on until they came into 
 a certain country whose air tended naturally to make 
 one drowsy if he came a stranger into it.” This was 
 the Enchanted Ground of which the shepherds had 
 told them. They were to take heed not to sleep 
 there. Hopeful seems to have forgotten the warning, 
 for, growing so drowsy that he could scarcely open 
 his eyes, he said to his companion, “ let us lie down 
 here and take a nap.” Christian prevented the 
 indulgence, and reminded him of what the shepherds 
 had said. Hopeful acknowledged his fault and pro- 
 fessed his gratitude to his companion for his escape 
 from death. Christian then added : “ Now then, 
 brother, to prevent drowsiness in this place, let us 
 fall into good discourse.” 
 
 Let us pause for a moment here. The Enchanted 
 Ground reminds us of those words in the Acts of the 
 Apostles : “ Then had the churches rest throughout 
 all Judea, and Galilee and, Samaria, and were edified.” 
 There were such seasons — breathing time but for 
 which God’s suffering people would be worn out — 
 but it is a question whether these are the best days 
 pf the Church. Too much sunshine is good lor 
 neither plants nor Christians. Worldly prosperity 
 has probably done far more harm to the cause of 
 God’s truth than worldly adversity. Bunyan knew 
 this. He knew that times of ease and freedom from 
 persecution were times of special danger to the 
 Church. The tendency of men at such seasons is 
 not to exertion, but rather to forgetfulness and sleep. 
 It may be, the great Dreamer meant to teach the 
 
Heavy Trial and Loving Intercourse . 361 
 
 Church of God that lesson when he made His 
 Pilgrims pass over the Enchanted Ground. 
 
 In the discourse which followed — the loving 
 intercourse of the Pilgrims — we have the narration 
 of Hopeful’s experience. The whole deserves a 
 most careful perusal. It is as full of beauty as it is 
 of power. Christian asked his companion for an 
 account of his conversion and then Hopeful gave him 
 a description of the various steps which had led to 
 his then happy condition. 
 
 It seems that he, like the rest in the town of 
 Vanity, was fascinated and delighted with the things 
 at the Fair, but that the conduct of Christian and 
 Faithful had led him to see that “ the end of these 
 things is death.” But, though arrested, he was not 
 soon brought under the power of conviction of sin ; 
 and the reasons were, he was ignorant that this was 
 God’s work, sin was so sweet he could not leave it, 
 he knew not how to part with his old companions, 
 and he tried to put away from him the hours when 
 the convictions came upon him. But he failed. 
 Things about him, scenes that occurred, brought his 
 sins to mind again, and he resolved to try amendment 
 of life* He fled from his sins, from sinful company, 
 and took to praying, reading, weeping for sin, and 
 speaking truth to his neighbours. 
 
 At first he fancied he was well, but his trouble 
 was renewed. Such sayings as “ All our righteous- 
 nesses are as filthy rags.” “By the works of the law 
 shall no flesh be justified.” “ When ye have done all 
 these things, say, we are unprofitable,” brought all 
 back again and made him see the folly of thinking of 
 
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 heaven by the law. He looked at it thus : “If a man 
 run a hundred pounds into the shopkeeper’s debt, and 
 after that shall pay for all that he shall fetch : yet his 
 old debt stands still in the books uncrossed, for the 
 which the shopkeeper may sue him, and cast 
 him into prison till he shall have paid the debt.” 
 Applying this he saw not how he could be freed from 
 the damnation which he had brought upon himself 
 by his former transgressions. At last he broke his 
 mind to Faithful who directed him to the righteous- 
 ness of Christ, showed him how he must trust to 
 what Jesus had done for him, and how His doings 
 and worthiness should be imputed to him if he only 
 believed. Faithful removed all Hopeful’s objections 
 by showing him he was invited, and gave him a book 
 of Jesus’ own indicting. Further he urged him to 
 earnest prayer, bidding him go to Him who sits upon 
 the Mercy Seat all the year long to give pardon and 
 forgiveness to them that come, and say to this effect — 
 “ God be merciful to me a sinner, and make me know 
 and believe in Jesus Christ; for I see that if His 
 righteousness had not been, or i have not faith in 
 that righteousness, I am cast away. Lord, I have 
 heard that Thou art a merciful God, and hast ordained 
 that Thy Son Jesus Christ should be the Saviour of 
 the world ; and, moreover, that Thou art willing to 
 bestow Him upon such a poor sinner as I am 
 (and I am a sinner indeed). Lord, take, therefore, 
 this opportunity, magnify Thy grace in the salva- 
 tion of my soul, through Thy Son, Jesus Christ. 
 Amen.” Hopeful further informed Christian how 
 he did as Faithful had told him, “ over, and over, 
 
Heavy Trial and Loving Intercourse . 
 
 363 
 
 and over,” how God did not for long reveal the 
 Son to him, how hundreds of times he thought 
 of leaving off praying, and when Christian asked him 
 why he did not leave off, he replied, “ I believe that 
 it was true which hath been told me. And withal 
 this came into my mind ‘ if it tarry, wait for it, 
 because it will surely come, and will not tarry.’ 
 So I continued praying until the Father showed me 
 His Son.” Sweetly he continued — One day when 
 very sad, looking for hell and damnation, he thought 
 he saw the Lord Jesus who said to him — “Believe on 
 the Lord Jesus Christ and thou shalt be saved.” 
 Precious assurances of strength, acceptance, and 
 salvation followed, until his heart was full of joy, his 
 eyes full of tears, and his affections running over with 
 love to the name, people, and ways of Jesus Christ. 
 My reader, how clearly is the way of peace unfolded 
 to us in all this. We have the full and complete 
 picture of man lost and ruined, and man redeemed 
 and saved. Like Hopeful let us go to Him that sits 
 upon the throne with nothing but the sinner’s cry ; 
 like him let us resolve to perish, if perish we must, 
 at the throne of grace ; like him let us look for 
 righteousness in Christ’s person, and satisfaction for 
 our sins by His blood, and, seeing so much beauty 
 in Christ Jesus, let us long, as the very highest joy 
 we can possess, to do something for His honour and 
 His name, and revel in the thought that His love has 
 washed away all our sins to be remembered no more 
 for ever. 
 
 “ Amazing grace ! (how sweet the sound) 
 
 That saved a wretch like me ! 
 
 I once was lost, but now am found, 
 
 Was blind, but now I see. 
 
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 ’Twas grace that taught my heart to fear, 
 And grace my fears relieved ; 
 
 How precious did that grace appear, 
 
 The hour I first believed. 
 
 Through many a danger, toil, and war, 
 
 I have already come ; 
 
 J Tis grace that brought me safe thus far, 
 And grace will lead me home. 
 
 Yes, when this heart and flesh shall fail, 
 And mortal life shall cease, 
 
 I shall possess, within the vail, 
 
 A life of joy and peace. 
 
TWENTY-SEVENTH DAY. 
 
 IGNORANCE. 
 
 “ For I bear them record that they have a zeal 
 of God, but not according to knowledge. For they 
 being ignorant of God's righteousness, and going 
 about to establish their own righteousness , have not 
 submitted themselves unto the righteousness of God." 
 — Romans x. 2, 3. 
 
 ^ Y have in these words from the pen of the 
 inspired Apostle of the Gentiles a descrip- 
 tion of tens of thousands. In the fact 
 announced here we have the key which unlocks the 
 mystery of the world’s ungodliness. We often wonder 
 how it is so few accept the simple terms of the Gospel. 
 We feel discouraged at the little success which 
 appears to attend the preaching of the Word of Life, 
 We are surprised that w T ith all the Church machinery 
 at work there is no revival of religion. Let these 
 two verses explain all. Among those who are brought 
 
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 beneath the sound of the Truth the great majority 
 “ are ignorant of God's righteousness , and are going 
 about to establish their own righteousness .” Vast 
 numbers of professing Christians are slaves of erro- 
 neous ideas which they carefully nurse, totally 
 unaware of the fact that they are the inspiration of 
 the Father of Lies. Such are described by the 
 Apostle Paul in our text, and such are photographed 
 to the life by Bunyan in his character of Ignorance , 
 who appears again upon the scene, and has to engage 
 a little more of our attention to-day. 
 
 We have already had to do with this man. I 
 may recall him to you by reminding you that Chris- 
 tian and Hopeful met him just as they had left the 
 Shepherds on the Delectable Mountains. You will 
 remember this man came from the country of Con- 
 ceit, that Bunyan described him as “ a very brisk 
 lad,” and that I further observed that, while he 
 appeared to know a very great deal, he really knew 
 very little. Now, after the deeply interesting details 
 of Hopeful’s experience, Ignorance , who had been 
 left behind, was seen following. The travellers were 
 not yet off the Enchanted Ground , and therefore, that 
 the spirit of slumber, the great danger of the place, 
 might not overcome them, they determined, like wise 
 and thoughtful pilgrims, to “ talk away the time.” 
 This gave rise to the conversation with Ignorance , 
 deeply instructive, and affording more precious doc- 
 trinal teaching respecting points of vital importance, 
 concerning which multitudes have “erred from the 
 faith” and made shipwreck of the soul. 
 
 I must suppose that you have read the chapter 
 
367 
 
 Ignorance . 
 
 which is to furnish us with instruction on this occa- 
 sion. Christian and Hopeful fall into conversation 
 with Ignorance , and the disposition he manifested 
 may be profitably considered under the following 
 divisions : — 
 
 1. Entire self-satisfaction. 
 
 2. Confidence in his own heart. 
 
 3. A vaIn attempt to establish his own 
 
 RIGHTEOUSNESS. 
 
 4. Contempt of God’s special revelation. 
 
 1. Entire self-satisfaction. — Christian and 
 Hopeful tarried for Ignorance , and as he came up 
 Christian said to him : “ Come away, man, why do 
 you stay behind?*’ Observe the answ T er — “I take 
 my pleasure in walking alone ; even more a great 
 deal than in company ; unless I like it better?” Any 
 might know that this man came from the country of 
 Conceit. Such people like to walk alone, and stand 
 alone too, like that proud Pharisee of old who prayed 
 with himself, and thanked God that he was not as 
 other men are. Well has one said: “ the prouder a 
 man is, the more he thinks he deserves ; and the 
 more he thinks he deserves, the less he really does 
 deserve. The proud man — the whole world is not 
 big enough to serve him.” Thus was it with Ignor- 
 ance as we shall see with a little further consideration. 
 Nothing could exceed the self-satisfaction of Ignor- 
 ance. It was perfect of its kind. Let us look at the 
 discussion. 
 
 Christian : How stands it between God and 
 your soul now ? 
 
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 Ignorance : I hope well, for I am always full of 
 good notions that come into my mind to comfort me 
 as I walk. 
 
 Christian : What good notions? Pray tell us. 
 
 Ignorance : Why I think of God and Heaven. 
 
 Christian : So do the devils and damned souls. 
 
 Ignorance : But I think of them and desire 
 them. 
 
 Christian : So do many that are never likely to 
 come there. “ The soul of the sluggard desireth and 
 hath nothing. ” 
 
 Ignorance : But I think of them, and leave all 
 for them. 
 
 Now let us just analyse, as far as we have gone, 
 this man’s mind. None could doubt he was thoroughly 
 satisfied with himself. These good things which 
 came into his mind were proof enough for him that 
 he possessed the true religion, and the fact that he 
 thought of God and heaven and desired them, so 
 much so that he had even resigned all for them, left 
 his piety beyond dispute. In meeting these vain 
 notions Christian pointed out that which evidently 
 Ignorance did not know. If thinking of God and 
 heaven is the sum total of religion the devils and 
 damned souls possess it. If to desire God and 
 heaven is all that is required, it is strange that so 
 many do so and yet never reach the place. As to 
 having left all for them the thing was sooner said 
 than done. This was the mode of argument with 
 which Christian met this self-satisfied professor. 
 And who that has had anything to do with professors 
 of religion has not met persons represented by 
 
Ignorance 
 
 369 
 
 Bunyan’s character of Ignorance ? What can you 
 do with a sinner thoroughly satisfied with himself? 
 Such flatter themselves that all is right because they 
 have at certain times been subjects of a few desires 
 after good things, and because they have been willing 
 to sacrifice a little worldly advantage for their sake. 
 Such persons are in total ignorance of the fact that 
 the mere surrender of the intellect to the evidences 
 of Christianity is no proof that they are converted, 
 inasmuch as the devils and lost souls “ believe and 
 tremble. ” It is a homely saying, but a true one, 
 “ Hell is pa-ved with good intentions,” and we may 
 rest assured that there will be many among the 
 lost at the last day who will be able to look back on 
 certain periods of their past history when they had 
 the desire to be saved. 
 
 The quotation with which Christian clinched his 
 argument is enough to show a wish , however good, 
 can effect very little. “ The soul of the sluggard 
 desireth and hath nothing.” The spirit of Ignorance 
 was precisely that of the Pharisee — “ God, I thank 
 thee I am not as other men are.” The cry of Job 
 was “ I abhor myself.” The confession of Ezra was 
 “ God, I am ashamed,” but the language of Ignor- 
 ance was “ I am always full of good notions.” 
 
 Self-satisfaction is the miserable offspring of 
 Ignorance. It is hateful in God’s sight, because in 
 it He sees the wretched effort of the sinner to glorify 
 himself. Until this foul weed is plucked up and 
 destroyed there can be no sense of sin, and no felt- 
 need of Christ. We have not mastered the first 
 letter of the spiritual alphabet until we have learned 
 
 z 
 
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 to say : “ For I know that in me (that is in my flesh) 
 dwelleth no good thing.” 
 
 “ Lord, when Thy Spirit deigns to show 
 The badness of our hearts, 
 
 Astonished at the amazing view 
 The soul with horror starts. 
 
 The dungeon opening, foul as hell, 
 
 Its loathsome stench emits ; 
 
 And, brooding in each secret cell, 
 
 Some hideous monster sits. 
 
 Swarms of ill thoughts their bane diffuse, 
 
 Proud, envious, false, unclean ; 
 
 And every ransack’d corner shows 
 Some unsuspected sin.” 
 
 The second thing to be noticed in the disposi- 
 tion of Ignorance is, 
 
 2. Confidence in his own heaet. — Let us 
 resume the argument. 
 
 Cheistian : But why, or for what, art thou 
 persuaded that thou hast left all for God and 
 heaven ? 
 
 Ignoeance : My heart tells me so. 
 
 Cheistian : The wise man says “ He that 
 trusteth in his own heart is a fool.” 
 
 Ignoeance : That is spoken of an evil heart, but 
 mine is a good one. 
 
 Cheistian : But how dost thou prove that ? 
 
 Ignoeance : It comforts me in hopes of heaven. 
 
 Cheistian : That may be through its deceitful- 
 ness ; for a man’s heart may minister comfort to 
 him in the hopes of that thing for which he has yet 
 no ground to hope. 
 
Ignorance. 
 
 371 
 
 Ignorance : But my heart and life agree toge- 
 ther, and therefore my hope is well grounded. 
 
 Christian : Who told thee that thy heart and 
 life agreed together ? 
 
 Ignorance : My heart tells me so. 
 
 The one witness which Ignorance brought into 
 court was his oion heart. Here was his confidence. 
 Its miserable flattery had been “ as the sound of 
 a pleasant instrument” in his ears, and he was satis- 
 fied. Now, this false idea could only be cherished in 
 utter ignorance of the fact that “ the heart is deceit- 
 ful above all things, and desperately wicked;” and 
 that its “ hopes of heaven” were mere delusions — 
 nothing better than the promptings of a nature 
 unrenewed by divine grace. Well might Christian 
 reply to all this false reasoning, “ Thy heart tells 
 thee so! except the word of God beareth witness 
 in this matter, other testimony is of no value.” 
 
 It is quite true, as Christian pointed out, a good 
 heart has good thoughts, and that a good life is 
 according to God’s commandments, but, he wisely 
 added, “ it is one thing indeed to have these, and 
 another thing only to think so.” Further, Christian 
 insisted on the fact that only those thoughts 
 respecting ourselves can be considered good which 
 agree with the Word of God, and that our thoughts of 
 ourselves agree with the Word of God when we pass 
 the same judgment upon ourselves which the Word 
 passes. And what is the testimony of this inspired 
 witness? Thus Christian gives it — “ To explain 
 myself: the Word of God saith of persons in a 
 natural condition 4 There is none righteous, there is 
 
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 none that doeth good/ It saith also that 4 every 
 imagination of the heart is only evil, and that 
 continually/ And again, 4 The imagination of 
 man’s heart is evil from his youth/ Now, then, 
 when we think thus of ourselves, having sense 
 thereof, then our thoughts are good ones, because 
 according to the Word of God.” This point of the 
 discussion fairly brought Ignorance to a stand 
 still. The self-deception of the man came out 
 in all its nakedness. He said, 44 1 will never believe 
 my heart is thus bad.” Christian at once showed 
 him that here was proof that he had never had one 
 good thought concerning himself in his life, and 
 further, that, as the Word passes judgment on our 
 ways as well as our hearts, only when the thoughts 
 of our hearts and ways agree with the judgment of 
 the Word can they be good. Explaining his mean- 
 ing, he proved from the Word of God that man’s 
 ways are crooked, not good, but perverse, and 
 thoroughly established the position that only when a 
 man thus thinketh of his ways, 44 hath he good 
 thoughts of his own ways, because his thoughts now 
 agree with the judgment of the Word of God.” He 
 applied the same reasoning to good thoughts concern- 
 ing God. 
 
 Confidence in our own hearts is another child of 
 Ignorance. The heart is no trustworthy witness. 
 44 He that trusteth his own heart is a fool.” It is 
 only when our hearts and lives are in strict accord- 
 ance with the Word of God, man’s clear and unerring 
 guide, that we are right and safe. Let us be on our 
 guard against the rock of self-confidence on which so 
 
Ignorance. 
 
 373 
 
 many thousands have struck and perished. Walk 
 in the light — the light of God’s Truth, as revealed in 
 the pages of the inspired Word. The heart may 
 deceive, but this cannot. 
 
 “ Walk in the light ! and sin, abhorred, 
 
 Shall ne’er detile again ; 
 
 The blood of Jesus Christ, the Lord, 
 
 Shall cleanse from every stain. 
 
 Walk in the light ! and thou shalt find 
 Thy heart made truly His 
 
 Who dwells in cloudless light enshrined 
 In whom no darkness is.” 
 
 The third thing to be noticed in the disposition 
 of Ignorance is, 
 
 3. A VAIN ATTEMPT TO ESTABLISH HIS OWN 
 righteousness. — Asked to give a profession of his 
 faith Ignorance pertly replied, “ Why, to be short, I 
 think I must believe in Christ for justification.” 
 Christian expressed his surprise at this avowal, as he 
 could see no need of Him, and as he evidently con- 
 sidered his doings as rendering Christ’s personal 
 righteousness for justification before God unneces- 
 sary. Ignorance answered, “ I believe well enough 
 for that,” and when pressed for more, he went on, “ I 
 believe that Christ died for sinners ; and that I shall 
 be justified before God from the curse, through His 
 gracious acceptance of my obedience to His law. Or 
 thus: Christ makes my duties that are religious 
 acceptable to His Father by virtue of His merits, 
 and so I shall be justified.” 
 
 Christian swept away his foundation of sand — 
 his refuge of lies — by declaring in the first place that 
 
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 such a faith as this was fantastical , having no ground 
 in God’s Word; in the second place it was false 
 resting entirety on his own obedience, and setting 
 aside Christ altogether ; in the third place it was 
 perplexing , making Christ the justifier of his actions 
 instead of his person, and his person alone for his 
 actions’ sake ; and in the last place it was deceptive , 
 inasmuch as it left him under wrath in the day of 
 God Almighty. Then beautifully Christian preached 
 to Ignorance the true doctrine of justification — “ for 
 true justifying faith puts the soul, as sensible of its 
 lost condition by the law, upon flying for refuge unto 
 Christ’s righteousness, which righteousness of His is 
 not an act of grace by which He maketh, for justifi- 
 cation, thy obedience accepted with God, but his 
 personal obedience to the law 7 , is doing and suffering 
 for us what that required at our hands ; this righte- 
 ousness, I say, true faith accepteth ; under the skirt 
 of which the soul being shrouded, and by it presented 
 as spotless before God, it is accepted, and acquitted 
 from condemnation.” On hearing this Ignorance 
 advanced the old objection, that such a doctrine, 
 demanding that we should “ trust to what Christ in 
 His own person hath done for us” w r ould lead to 
 licentiousness of life, and Christian administered to 
 him a rebuke as strong as it was deserved. “ Ignor- 
 ance is thy name, and as thy name is so art thou ; 
 even as this thy answer demonstrated what I say. 
 Ignorant thou art of what justifying righteousness is, 
 and as ignorant how to secure thy soul, through the 
 faith of it, from the heavy wrath of God. Yea, thou 
 also art ignorant of the true effects of saving faith in 
 
Ignorance. 
 
 375 
 
 this righteousness of Christ which is to bow and win 
 over the heart of God in Christ, to love His name, 
 His word, ways, and people, and not as thou ignor- 
 antly imaginest.” 
 
 There are tens of thousands who can talk about 
 religion — lay claim to frames and feelings and 
 “ visions of the night ” — who are in total ignorance 
 of this great Christian doctrine — the imputed right- 
 eousness of Christ. Their continual effort is to 
 “ establish their own righteousness.” Every uncon- 
 verted man is a Romanist at heart, and many a 
 professed protestant shrinks from accepting the 
 whole, undiluted doctrine of “ justification by faith 
 alone,” the article, as Luther called it, of a standing 
 or a falling Church. My reader, take care you are 
 right here. “ He hath made Him to be sin for us who 
 knew no sin, that we might be made the righteousness 
 of God in Him.” This great doctrine is one of the 
 foundation stones of Christianity. We do not pretend 
 to understand the fulness of the mystery, but that 
 there is this wonderful exchange between Christ and 
 the sinner we have no doubt. Christ the innocent 
 is accounted guilty, that we the guilty might be 
 accounted innocent. “ There is therefore now no 
 condemnation to them which are in Christ Jesus, 
 w T ho walk not after the flesh, but after the Spirit.” 
 Ignorance knew nothing of this. He was in total 
 darkness as to his own sinfulness, and therefore was 
 an entire stranger to Christ who as the Sinner’s 
 substitute has suffered in his stead. 
 
 Beloved, whatever else you do not know take care 
 that you know this. The truth of Christ’s substitu- 
 
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 tionary sacrifice may be humbling but it is exceed- 
 ingly precious. It is the only doctrine which can 
 give peace and “ bow and win over the heart of God 
 in Christ. ” May we have clear views concerning it. 
 
 “Jesus, Thy blood and righteousness, 
 
 My beauty are, my glorious dress ! 
 
 Midst darning worlds, in these arrayed, 
 
 With joy shall I lift up my head. 
 
 Bold shall I stand in that great day, 
 
 For who aught to my charge shall lay ? 
 
 Fully absolved through these I am 
 From sin and fear, from guilt and shame.” 
 
 The last thing I have to notice in the disposition 
 of Ignorance is, 
 
 4. Contempt of God’s Special Revelation. 
 — “ Ask him,” said Hopeful, “ if ever he had Christ 
 revealed to him from heaven.” This at once aroused 
 the ridicule of Ignorance. “ What ! you are a man 
 for revelations ! I do believe that what both you 
 and all the rest of you say about that matter is but 
 the fruit of distracted brains.” To this Hopeful 
 calmly replied : “ Why man ! Christ is so hid in God 
 from natural apprehension of all flesh that He cannot 
 by any man be savingly known unless God the Father 
 reveals Him to him.” Ignorance sneeringly answered : 
 “ That is your faith, but not mine : yet mine, I 
 doubt not, is as good as yours, though I have not in 
 my head so many whimsies as you.” The discussion 
 closed with an earnest and faithful appeal from 
 Christian. “ Give me leave to put in a word : you 
 ought not so slightly to speak of this matter ; for this 
 I will boldly affirm (even as my good companion 
 
377 
 
 Ignorance . 
 
 hath done) that no man can know Jesus Christ but 
 by the revelation of the Father. Yea, and faith too, 
 by which the soul layetli hold upon Christ (if it be 
 right) must be wrought by the exceeding greatness 
 of His mighty power : the working of which faith, I 
 perceive, poor Ignorance, thou art ignorant of. Be 
 awakened, then, see thine own wretchedness, and 
 fly to the Lord Jesus ; and by His righteousness 
 which is the righteousness of God (for He Himself 
 is God) thou shalt be delivered from condemna- 
 tion.” 
 
 My reader, let the character we have to- 
 day been considering lead each of us to deep 
 searchings of heart. We are all in danger of falling 
 upon the rock of self-righteousness. Let us pray 
 against every one of the false notions which made 
 Ignorance the enemy of God and caused him to 
 perish at last. Let us take care that we have clear 
 views about sin, clear views of the necessity for 
 Christ’s atoning death and sufficient righteousness, 
 clear views of the need of divine revelation to the 
 soul, the work of the Holy Spirit. Let us not be 
 ashamed to hold all these cardinal points of old- 
 fashioned but thoroughly Scriptural theology. We 
 want nothing better than that which Apostles taught 
 and in defence of which martyrs died. This I desire 
 to see the teaching of every pulpit in the land. I 
 have faith in nothing else. Whoever treats such 
 teaching lightly is a member of the family of 
 Ignorance, and, whatever his station or his learning, 
 he is in danger of losing his soul. Let us not be 
 afraid boldly to declare this. It is not charity to 
 
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 withhold the truth. When a man is in peril he is 
 his best friend who warns him of it. 
 
 Oh, let us cling to the fact of salvation being 
 entirely of grace, not of works. Not one of us can 
 do any more for his soul than the dying thief could 
 do for his when he was nailed hand and foot to the 
 cross. There is no new Saviour — no new way to 
 heaven. Lost in Adam — saved in Christ — must be 
 preached as earnestly, as frequently as ever. 
 
 God grant us the humility, simplicity, and 
 teachableness of little children, and, committing both 
 body and soul to an all-working, unslumbering God, 
 let us pillow our heads on divine promises, and know 
 that having Christ we have heaven. Possessing this 
 we need ask no more. 
 
 “ The babe, the bride, the quiet dead, 
 
 Clad in peculiar raiment all, 
 
 Yet each puts on the spotless white 
 Of cradle, shroud, and bridal hall. 
 
 O cradle of our youngest age 
 
 Adorned with white, how fair art thou ; 
 
 O robe of infancy, how bright ! 
 
 Like moonlight on the moorland snow. 
 
 O bridal hall, and bridal robe, 
 
 How silver-bright your jewelled gleam ! 
 
 Like sunrise on the gentle face 
 
 Of some translucent mountain stream. 
 
 O shroud of death, so soft and pure, 
 
 Like starlight upon marble fair ; 
 
 Ah, surely it is life, not death, 
 
 That in still beauty sleepeth there. 
 
 Mine be a robe more spotless still, 
 
 With lustre bright that cannot fade ; 
 
 Purer and whiter than the robe 
 Of babe, or bride, or quiet dead. 
 
Ignorance 
 
 379 
 
 Mine be the raiment given of God, 
 
 Wrought of fine linen clean and white, 
 Fit for the eye of God to see, 
 
 Meet for His home of holy light. 
 
TWENTY-EIGHTH DAY. 
 
 TEMPORARY. 
 
 “ They went out from us, but they were not of us; 
 for had they been of us, they would no doubt have 
 continued with us; but they went out that they might 
 be made manifest that they were not all of us .” — 
 
 1 John ii. 19 . 
 
 /<7>HESE words were written by St. John con- 
 cerning certain persons who in the early 
 Church professed the faith of Jesus of 
 Nazareth, and had apostatized from it to become 
 teachers of error. Such language would be written 
 down with deep sorrow of heart. The apostates had 
 probably gone great lengths in their pretensions. 
 They had made glaring profession of their attach- 
 ment to the Saviour, and of their experience of the 
 peace and joy attached to a life of piety. It may be 
 they had been prominent members of the Church, 
 foremost in acts of benevolence, leaders at the prayer 
 meeting, distinguished above all others for their 
 
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 Christian zeal. But they had proved nothing better 
 than rocky-ground hearers. Like the figtree our 
 Lord condemned, they were all leaves and no fruit. 
 Like these whited sepulchres to which He likened the 
 miserable Pharisees, their beauty was all outside. 
 And, we must observe, it was not that these apostates 
 had been real Christians. On the contrary, St. John 
 plainly declares that they never had been. “ They 
 went out from us, but they were not of us ; for if 
 they had been of us, they would have continued with 
 us.” 
 
 And, further, we must notice that such melan- 
 choly departures were permitted by the great Founder 
 of the Church, and had their uses. Though ministers 
 would be disappointed and the Lord’s people pained, 
 all was governed by a wisdom which could not err, 
 and a love which could not fail. Such would surely 
 issue in the purification of the Church and in glory 
 to its divine Head, “ but they went out that they 
 might be made manifest that they were not all of us.” 
 
 Such is apostolic teaching about apostacy. And 
 this is the subject which our allegory suggests to us 
 to-day. 
 
 To this, therefore, let me now ask your atten- 
 tion. We will glance at our subject under the follow- 
 ing divisions. 
 
 1. The story of Temporary. 
 
 2. The reasons for his falling away, and 
 
 THE MANNER THEREOF. 
 
 3. A WARNING AGAINST BACKSLIDING. 
 
 1. The story of Temporary. — Christian and 
 
Temporary 
 
 383 
 
 Hopeful having fully discussed the character of 
 Ignorance, and dwelt with becoming solemnity on 
 the blessing of true or right fear, convictions of which 
 the ignorant only strive to stifle, “ fall upon another 
 profitable question.” This had reference to a certain 
 Temporary whom they had both known about ten 
 years ago. He dwelt in Graceless , a town about two 
 miles off Honesty ; and his next door neighbour was 
 one Turnback. Indeed, he lived under the same roof 
 as Turnback. Now, this man Temporary had at one 
 time had some sight of his sins, and of the wages 
 due to them, at least Christian thought so, and 
 Hopeful agreed with him, for he could recall how 
 Temporary had oftimes been in his house (only three 
 miles from his own) with many tears. 
 
 “ Truly,” said Hopeful, “ I pitied the man, and 
 was not altogether without hope of him ; but one 
 may see it is not every one that cries, Lord, Lord.” 
 It seems that Temporary told Christian once that he 
 resolved to go on a pilgrimage, but having all of a 
 sudden grown acquainted with one Save-self , all 
 friendship between them had ceased. 
 
 This was the story of Temporary, and a sad one 
 it is. The character of this backslider is introduced 
 for our instruction. There were, no doubt, many 
 backsliders in Bunyan’s day, and their name is 
 “ Legion” in our own. Backsliding has been a very 
 prevalent sin in every age of the Church. We 
 remember how promising was Saul, King of Israel, 
 how those who before time had known him asked 
 the question with wonder “ Is Saul also among the 
 prophets?” and we recall too how the word of the 
 
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 Lord came to Samuel, “It repenteth Me that I made 
 Saul to be King, for he is turned back from following 
 Me and hath not performed My commandments. ” 
 
 Who can forget how the miserable man went 
 from bad to worse, casting off all restraint, and yield- 
 ing himself to the dominion of Satan, until jealousy, 
 murder, and the patronage of witchcraft became his 
 steps to crime, and culminated in suicide and the 
 destruction of his guilty house ? 
 
 We learn that it is possible to have convictions 
 of sin, and yet know nothing about conversion to 
 God. We see that it is possible to make the best of 
 resolutions, and yet close our career in disastrous 
 failure. Accurate knowledge of the way of salvation, 
 earnest desire to renounce our sins and serve God, a 
 real determination to live better and truer lives in 
 the world, may not be the effectual work of the 
 Spirit after all. It is a melancholy reflection, but 
 undoubtedly a fact, that we may go great lengths in 
 conviction of sin, endure probably as much agony of 
 mind and sorrow of heart as those savingly converted, 
 and yet never reach the feet of the Saviour nor find 
 pardon, peace, and heaven. Surely this may well 
 stir up within us solemn inquiries concerning our 
 souls. If this is true — if, like Temporary , we may be 
 thoroughly “ resolved to go on a pilgrimage/’ and 
 yet be all the while deceiving ourselves, we need to 
 pray with poor David, who, conscious of his weak- 
 ness, knew well his danger, “ Search me, 0 God, 
 and know my heart, try me and know my thoughts, 
 and see if there be any wicked way in me, and lead 
 me in the way everlasting.” 
 
Temporary . 
 
 385 
 
 Until Temporary became acquainted with Save - 
 self he went on well, but the moment he made a 
 friend of this arch deceiver he became a stranger to 
 Christian. Thus it has been with, tens of thousands. 
 They have been deceived by warm feelings and good 
 resolutions. A passing interest in good things, a 
 measure of excitement under some earnest ministry, 
 a more decided inclination to the ordinances of reli- 
 gion have been mistaken for the genuine work of 
 God in the soul. The fervour of such is like the 
 sunshine of an April day. Like Jonah’s gourd, 
 which grew in one night, it is very soon gone. The 
 voice of Save-self speedily prevails, and those who 
 pitied the man and were not altogether without hope 
 of him, see to their sorrow that he never really ceased 
 to lean unto his own wisdom, and had never truly 
 renounced confidence in his own righteousness. Oh, 
 the souls that have been ruined by making a friend of 
 Save-self. The first blast of opposition has destroyed 
 their fine crop of good desires, and snapped the best 
 of their resolutions asunder like a rotten bough. 
 
 The story of Temporary is very sad but very in- 
 structive. It should lead every one of us to deep 
 searchings of heart. Is the root of the matter in 
 us ? Have we really abandoned all idea of being able 
 to save ourselves ? These are questions we may well 
 ask our souls. But more of this presently. 
 
 Resuming our consideration of Temporary let us 
 see 
 
 2. The reasons for his falling away and 
 the manner thereof. — These came out in the con- 
 
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386 Half-hours icith Pilgrim's Progress. 
 
 versation between Christian and Hopeful. Hopeful 
 suggested the desirableness of inquiring into the 
 reason for the sudden backsliding of such characters 
 as Temporary. By Christian’s request Hopeful gave 
 his view on this important subject. 
 
 The first reason he supplied was the absence of 
 any real change of mind. The power of guilt which 
 had led to such a profession of interest in divine 
 things very soon wore away, and all earnestness 
 ceased with it. The natural result was a return to 
 the old way. The only impelling force in such cases 
 being a sense and fear of the torments of hell, when 
 these cool and depart the desires for heaven and 
 salvation cool and depart w 7 ith them. A relapse into 
 the wmrld is inevitable. “ It is happened unto them 
 according to the proverb. The dog is turned to his 
 own vomit again, and the sow that was washed to her 
 wallowing in the mire.” — 2 Peter ii. 22. 
 
 The second reason Hopeful gave was the fear of 
 man. The thought of future punishment makes 
 such persons as Temporary superior to this for a 
 time, but their terror diminishing, “ second thoughts ” 
 take possession of their minds, and carnal policy 
 decides for them that it is very unwise for them to 
 run the risk of losing all and courting unavoidable 
 and unnecessary trouble. The result is sure — “ they 
 fall in with the w r orld again.” 
 
 The third reason Plopeful gave was the dread, of 
 shame . In the hearts of such persons as Temporary 
 are pride and haughtiness, and they are always more 
 or less disturbed by the fact of religion being low and 
 contemptible. They are perpetually asking that old 
 
387 
 
 Temporary. 
 
 question: 4 ‘Have any of the Pharisees believed on 
 Him?” Strong fears concerning “the wrath to 
 come” may put this into the background for a time, 
 but, through the influence of Save-self , it will soon 
 prevail, and the world, never really forsaken, is the 
 only refuge that remains to them. 
 
 The last reason that Hopeful gave was the love 
 of present case. All this sense of guilt and fear for 
 the future is unpleasant, and grows distasteful. 
 Shunned by positive effort it gradually ceases, and, 
 hardening their hearts, such vain professors deliber- 
 ately choose the way which will surely serve to 
 harden them more and more, and “ the end thereof 
 are the ways of death.” 
 
 Christian expressed his opinion that Hopeful 
 was “pretty near the business,” and summing up 
 the four reasons in one he said, “ for the bottom of 
 all is, for want of a change in their mind and will.” 
 And nothing could well surpass the importance 1 of 
 this conclusion. Argue about apostacy as we may, 
 this fact supplies us with the strong and sufficient 
 reason — the want of a change in mind and will. 
 Without this all else is valueless and vain, and will 
 be sure to end in entire departure. A man wanting 
 this has no true sense of his guilt, and no felt need 
 of his Saviour. Temporary dread of the future may 
 possess him, but he knows nothing really of the 
 nature of sin, and has no thought of that righteous- 
 ness which can alone constitute his title to heaven. 
 The fact is, he is altogether a stranger to the new 
 birth, and, hence it is, the showy crop of leaves which, 
 beneath the warmth of some surrounding circum- 
 
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 stances, has grown so speedily and plentifully, soon 
 perishes, and he has no course left to him but to fall 
 back upon the world as unrepentent, as unpardoned, 
 as unsaved as ever. 
 
 My reader, our prayer must be “ create in me a 
 clean heart, and renew a right spirit within me.” 
 The miserable phariseeism of Save-self must be 
 renounced as hateful in God’s sight, and the prayer 
 of the broken-hearted publican must rise tremblingly 
 to our lips — “ God be merciful to me a sinner.” 
 Without this we may be gaudy professors, carrying 
 about with us a professional air of piety perfectly 
 bewitching to the weak-spirited and weak-headed of 
 our churches, but we cannot be saved — it is im- 
 possible — for Christ said “ Except a man be born of 
 water and of the Spirit he cannot see the Kingdom 
 of God.” 
 
 Hopeful having thus given the reasons of such 
 persons as Temporary going back, begged Christian to 
 show to him the manner thereof. Having discerned 
 why apostates throw off their profession of religion 
 he would see how they manage so easily to do it. 
 
 Christian replies, and his answer is so simple 
 and intelligible that we cannot do better than 
 transcribe for you his own words. “ So I willingly 
 will. They draw off their thoughts, all that they 
 may, from the remembrance of God, death and 
 judgment to come. Then they cast off by degrees 
 private duties, as closet prayer, curbing their lusts, 
 watching, sorrow for sin, and the like ; then they 
 shun the company of lively and warm Christians ; 
 after that they grow cold to public duty, as hearing. 
 
Temporary . 
 
 389 
 
 reading, godly conference, and the like : then they 
 begin to pick holes, as we say, in the coats of some 
 of the godly, and that devilishly, that they may have 
 a seeming colour to throw religion (for the sake of 
 some infirmities they have spied in them) behind 
 their backs ; then they begin to adhere to, and asso- 
 ciate themselves with carnal, loose, and wanton men ; 
 then they give way to carnal and wanton discourses 
 in secret ; and glad are they if they can see such 
 things in any that are counted honest that they may 
 the more boldly do it through their example. After 
 this, they begin to play with little sins openly ; and 
 then being hardened, they show themselves as they 
 are. Thus, being launched again into the gulf of 
 misery, unless a miracle of grace prevent it, they 
 -everlastingly perish in their own deceivings.” 
 
 The great thing to notice in this description is 
 that apostacy is an inclined plane. Once on the 
 descent, but for the miracle of grace, the end is 
 inevitable destruction. No one who has been engaged 
 in the ministry can have escaped sad instances which 
 have come across his own experience. And we must 
 notice how completely this sin, like every other sin, 
 is traceable to ourselves. It is not that God appoints 
 a temptation too strong for us, or withdraws from 
 us the assistance of His Spirit. The fault is exclu- 
 sively our own. We are not compelled to yield to 
 the promptings of Satan and our own hearts. It is 
 this every apostate does. Save-self comes off con- 
 queror in the battle. Once more “ in the gulf of 
 misery ” — drawing off by deliberate effort all thoughts 
 from God, weaning his sympathies from prayer, and 
 
390 
 
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 neglecting all watchfulness over self, shunning the 
 company of the pious, and discovering in their 
 infirmities a defence of his own change of views, 
 making good friends of those who are irreligious and 
 ungodly, first indulging in little inconsistencies, and 
 then committing open sins, he at last comes forth in 
 his true character, one indeed which he had never 
 truly lost, the enemy of all righteousness, the child 
 of the devil, destined, in spite of all he has felt and 
 known, to perish in his own deceiving. Oh, what a 
 commentary on the passage which stands at the head 
 of our chapter — “ They went out from us, but they 
 were not of us ; for if they had been of us, they 
 would have continued with us ; but they went out, 
 that they might be made manifest that they were not 
 all of us.” 
 
 Temporary offers a very solemn warning to all 
 professors of religion. Such a character was wanted 
 to make Bunyan’s great lesson-book complete. This 
 must be our last point. 
 
 3. A WARNING AGAINST BACKSLIDING. — * 
 
 Thorough apostacy is one of the darkest crimes that 
 can be committed against heaven. After having 
 admitted belief in Christianity, professed to have 
 embraced its principles and to have been inspired by 
 its hopes, either to go back to Judaism, as was 
 perhaps the case at times in the early Church, or to 
 adopt some system of Infidelity as is sometimes the 
 case now, is to “ crucify the Son of God afresh, and 
 to put Him to an open shame/ ’ And when we know 
 how there have been those who, like Judas, have 
 
Temporary . 
 
 391 
 
 professed allegiance to Christ and then have deli- 
 berately in spirit betrayed Him, who have made a 
 loud profession of their faith in the Redeemer, and 
 have lived to cast off even the last lingering remains 
 of respect for religion, where is the Christian who 
 does not lift up the prayer of the Psalmist, “ Hold 
 Thou me up and I shall be safe?” But what of “ the 
 perseverance of the Saints.” I am not careful to 
 maintain any of the theories which mark the several 
 schools of religious thought. I want nothing broader 
 and nothing narrower than the Bible. I believe in 
 the power and goodness of our Lord Jesus Christ. 
 I am quite sure He exercises a loving care over His 
 people, without which they would stumble every 
 moment, and come short of their promised home at 
 last. I know too that I am a person and not a thing 
 — a respectable being, and not a lump of inert unin- 
 telligent matter. And what does this teach me? 
 Why, it teaches me that I must watch and pray. I 
 see in the case of Judas that immense religious 
 privileges cannot keep me out of hell. I see in the 
 case of Peter that even a converted heart cannot 
 preserve me from backsliding very far from Christ. 
 Is this not enough to send me to my knees and 
 ‘ make me implore that God in whose strength alone 
 I can persevere to the end will give me daily, hourly 
 supplies of grace ? Is this not enough to demolish 
 the last remnant of pride and self-conceit in my heart, 
 and keep me at the foot of the Cross, reliant only on 
 that righteousness which is perfect and sufficient, 
 and dependent entirely on that grace which can 
 alone bring me to the presence of the King ? 
 
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 My reader, the character of Temporary has been 
 common enough in every age of the Church. Such 
 persons have gone out from us, because they were 
 not with us, but the great lesson of their departure is, 
 “ Be not high-minded, but fear.” Be it yours and 
 mine to know our weakness, and to lean on the 
 Strong for strength, to be assured that as we needed 
 the Spirit to call us at the first so we need the Spirit 
 to guide and sustain us even to the end. But let the 
 assurance of God’s unfailing love and ever ready help 
 encourage us to steady perseverance in every good 
 word and work. 
 
 Many of God’s true saints have fallen — let this 
 keep us from presumption. God is on our side and 
 the angels are interested in us — let this keep us from 
 despair. Let us work heavenward as if all depended 
 upon ourselves, and let us take care that underlying 
 every effort is the conviction that all is depending 
 upon God. There is no safety but beneath the wing 
 of God’s loving Providence. Backsliding is just the 
 soul’s daring venture upon strange ground. He who 
 is close to God can defy all enemies w 7 ithin or with- 
 out. 
 
 Our Pilgrims are off the Enchanted Ground. 
 All danger is over, and what their eyes shall soon 
 behold shall surpass their brightest dreams. The 
 pilgrimage shortens at every step, and, almost home, 
 they seem to breath the air of the Celestial City. 
 Faith has one more triumph to achieve and the 
 Pilgrims will be at rest. 
 
 “ From earth retiring, 
 
 Heavenward aspiring, 
 
 All my long day’s work below now done ; 
 
Temporary . 
 
 393 
 
 Calmly reclining, 
 
 All unrepining, 
 
 Jesus, let me lean on Thy love alone. 
 
 On love relying, 
 
 Thy love undying, 
 
 Not a shade can fall upon my soul ; 
 
 Here am I resting, 
 
 The joy foretasting, 
 
 Of life beyond this dark life’s goal. 
 
 Thine arms embracing, 
 
 Each shadow chasing, 
 
 Chains of flesh now cease my soul to hold ; 
 Pilgrim’s staff breaking, 
 
 Royal badge taking, 
 
 Earth’s torn raiment all exchanged for gold. 
 
 No more low-caring, 
 
 No more way-faring, 
 
 The soil’d sandals loosed and flung away, 
 Done with the soiling, 
 
 Done with the toiling, 
 
 All my burdens lay I down for aye. 
 
 Pain yet assails me, 
 
 Strength oft-times fails me, 
 
 Yet my weakness is my strength and rest ; 
 Light o’er me stealing, 
 
 Softly revealing 
 
 Scenes of glory up among the blest. 
 
 Head no more sinking, 
 
 Eyes no more shrinking, 
 
 From the world’s gay glitter here below ; 
 Life’s cup just draining, 
 
 Time’s star fast waning — 
 
 Christ J esus receive my soul ! To Thee I go. 
 
 Earth is retreating, 
 
 Heaven is me greeting, 
 
 Hope lighting up new scenes above ; 
 Tranquilly lying, 
 
 Peacefully dying, 
 
 Jesus beckons upward to His love.’ 
 
TWENTY -NINTH DAY. 
 
 THE LAND OF BEULAH . 
 
 “ Perfect peace .” — Isaiah xxvi. 3. 
 
 O UB Pilgrims are nearing their journey’s end. 
 Every step they take makes the distance less 
 that lies between their beaming hearts and the 
 Celestial City. They have passed the Enchanted 
 Ground in safety, and as they step into the Land of 
 Beulah they feel that the shadows are gone, and that 
 in the border-country of their bright home the sun- 
 shine of Heaven is about them at last. 
 
 And as we bring them to “ the re$t that 
 remaineth,” and see the light of the City of God 
 fall on them, do we not turn in thought to the close 
 of our lives, and pray that in the enjoyment of 
 il perfect peace ” we may tread the Land of Beulah, 
 breathe the sweetness of the air, and feel the warmth 
 of the sun in the glorious prospect of our going 
 
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 home? “Perfect peace " — this is what we desire. 
 For what should we care if this be the sunset of our 
 lives ? Now — now, my reader, let us try to sing 
 
 “ This is the day of toil, 
 
 Beneath earth’s sultry noon, 
 
 This is the day of service true, 
 
 But the rest cometh soon. 
 
 The way may rougher grow, 
 
 The weariness increase, 
 
 We gird our loins, and hasten on; 
 
 The end, the end is peace. ” 
 
 We will thus divide our subject for to-day : 
 
 1. The Land of Beulah. 
 
 2. What the Pilgrims experienced there. 
 
 1. The Land of Beulah.— “ Now I saw in 
 my dream that by this time the Pilgrims were got 
 over the Enchanted Ground; and entering into the 
 country of Beulah, whose air was very sweet and 
 pleasant, the way lying directly through it, they 
 solaced themselves there for a season. Yea, here 
 they heard continually ‘ the singing of birds,’ and 
 saw every day ‘ the flowers appear in the earth,’ and 
 heard ‘ the voice of the turtle in the land.’ In this 
 country the sun shineth night and day: wherefore 
 this was beyond the Valley of the Shadow of Death, 
 and also out of the reach of Giant Despair; neither 
 could they from this place so much as see Doubting 
 Castle. Here they were within sight of the City 
 they were going to ; also here met them some of the 
 inhabitants thereof; for in this land the shining ones 
 commonly walked, because it was on the borders of 
 
The Land of Beulah . 
 
 397 
 
 heaven. In this land also the contract between the 
 Bride and the Bridegroom was renewed; yea, here, 
 ‘ as the bridegroom rejoiceth over the bride, so doth 
 their God rejoice over them.’ Here they had no 
 want of corn and wine : for in this place they met 
 with abundance of what they had sought for in all 
 their pilgrimage. Here they heard voices from out 
 of the City, loud voices, saying ‘ Say ye to the 
 daughters of Zion, Behold thy salvation cometh ! 
 Behold his reward is with him!’ Here all the in- 
 habitants called them 'the holy people, the redeemed 
 of the Lord, sought out/” &c. 
 
 Can anything be more exquisitely beautiful, or 
 anything truer to the experience of the assured and 
 happy Christian than this? Beulah signifies married > 
 and, as used by Isaiah in his glorious prophecy 
 recorded in his sixty-second chapter, it sets forth the 
 return of the Bridegroom to his Bride, when, in the 
 renewal of the marriage contract, the blessedness of 
 the whole Church shall be everlastingly complete. 
 
 And in the application which the illustrious 
 Dreamer makes of this we have a picture of the 
 calm sunset of the Christian life, when, in perfect 
 peace, the soul reposes upon God and walks in holy 
 joy and expectation in the border land of its celestial 
 home. 
 
 Do you, my reader, question the truth and 
 reality of this description ? Is all the joy, and peace, 
 and assured safety involved in this glowing account 
 of Beulah nothing but a poetical fiction to your 
 mind ? Let me tell you hundreds have known and 
 felt it to be true. As the turmoil of life’s long and 
 
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 weary pilgrimage has ceased, as they have neared the 
 haven where they would be, the sweet calm of assured 
 confidence has settled on the soul as they have breathed 
 the sweet and pleasant air of the better land, and the 
 spirit has grown eager for flight as the music of that 
 land has fallen upon Faith’s ready ear, and filled the 
 heart with holy and indescribable joy. Believe me, 
 there have been such seasons in the history of God’s 
 people — seasons in which there has been no night, in 
 which no shadows from the valley have fallen, where 
 no arrow from Giant Despair could ever reach, and 
 not a vestige of Doubting Castle could be seen. 
 There have been saints who, in their ecstasy, have 
 known the inhabitants of the city to have been about 
 them, who have realized the renewal of that contract 
 which made them one with their Lord to such an 
 extent that they have not been able to express their 
 joy. A satisfaction which has supplied every want, 
 has filled the entire heart, and, hushed to rest on the 
 bosom of a loved and loving Saviour, they have heard 
 the voices from out of the City and longed to plunge 
 into the dividing stream that they might reach the 
 glories of the other side. Let us recall the experi- 
 ences of a few. 
 
 Just a short time before his departure Dr. 
 Payson said : “ When I used to read Bunyan’s 
 description of Beulah, where the sun shines and the 
 birds sing day and night, I used to doubt whether 
 there was such a place. But now my own experi- 
 ence has convinced me of it, and it infinitely surpasses 
 all my previous conceptions. I think the happiness 
 I enjoy is similar to that enjoyed by glorified spirits 
 
The Land of Beulah 
 
 399 
 
 before the resurrection. I am going to Mount Zion, 
 to the City of the living God, to the heavenly Jeru- 
 salem, to an innumerable company of angels, to the 
 general assembly and Church of the First Born, and 
 to God the judge of all. I can find no words to 
 express my happiness. I seem to be swimming in a 
 river of pleasure, which is carrying me on to the 
 great fountain.” 
 
 We are told concerning John Angel James that 
 during the last week of his life he was cheerful and 
 happy under the consciousness of his approaching 
 end. He talked much of heaven, and seemed to 
 anticipate with great satisfaction “ the rest that 
 remaineth.” We may fancy that we see this honoured 
 servant of God being assisted up to his bedroom for 
 the last time by his friend Dr. Evans. Turning to 
 his kind helper he said : “ Inasmuch as ye have done 
 it unto one of the least of these thou hast done it unto 
 me.” Who can doubt Angel James was in the Land 
 of Beulah ? The bridgeless river had to be crossed, 
 but he could sing 
 
 “ Why should I shrink from pain or woe, 
 
 Or feel at death dismay 
 I’ve Canaan’s goodly land in view, 
 
 And realms of endless day 1 ?” 
 
 A little time before Dr. Baffles “ fell asleep in 
 Jesus ” he repeated to his daughter-in-law the last 
 hymn he had composed. It was written on the 
 words, “In my Father’s House are many mansions.” 
 He repeated it, his biographer states, most touch- 
 ingly, and after he had concluded, exclaimed, “Yes, 
 and there’s one for me — I know it — I feel it ?” On 
 
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 another occasion he said, “ I have no raptures, but I 
 am thankful for calm and peace ; my foundation 
 stands strong ; I have preached no cunningly devised 
 fable. ” What was this but the air very sweet and 
 pleasant ” of the Land of Beulah ? 
 
 How glorious was the setting sun which Dr. 
 McCaul enjoyed. Three days before his death he 
 received the announcement of his approaching de- 
 parture with the most admirable composure, nay 
 even with cheerfulness. He declared his abounding 
 comfort in these two texts, “ God was in Christ 
 reconciling the world unto Himself, not imputing 
 their trespasses unto them” (2 Cor. v. 19), and 
 “ When he was a great way off, his father saw him, 
 and had compassion, and ram, and fell on his neck, 
 and kissed him” (Luke xv. 20). “ Upon these two 
 
 texts,” he said, “ I take my stand ; ” adding, “ nothing 
 now remains but to endeavour to fall asleep as peace- 
 fully as possible in Jesus.” The atmosphere of 
 Beulah was about the departing saint, and, to borrow 
 the words of one who knew him better though hardly 
 venerated him more than myself, I would say of him : 
 “ Thus died in his fifty-sixth year, Dr. Alexander 
 McCaul, a successor of Bishop Miles Coverdale, in 
 the Bectory of St. Magnus, and one whose name 
 will be mentioned as one of the wisest and most self- 
 sacrificing of her sons as long as the Church of 
 England continues in existence.” 
 
 “ The evening clouds,” said Eliot , the Missionary, 
 with his dying lips, “ are passing away; the Lord 
 whom I have served, like Polycarp, for eighty years, 
 will not forsake me now. Oh, come in glory ! I 
 
401 
 
 The Land of Beulah . 
 
 have long waited for Thy coming. Let no dark 
 cloud rest on the work of the Indians ; let it live 
 when I am dead.” Here his voice failed, and his 
 last words were, “ Welcome joy ! 
 
 “ You are going home,” said one to Dr. Gordon . 
 “ I feel at home already,” he replied. To one at his 
 bedside he observed: “ My gracious God has been 
 very merciful to me. He has given me a joy I never 
 felt before, an inconceivable joy.” And to another : 
 “ I have Christ by me. See Death ! I see nothing 
 but Christ.” 
 
 I recall a dear boy to whose comfort it was my 
 privilege to minister on his bed of death. He had 
 long been a sufferer, and the pale face, sunken eye, 
 and struggling breath showed that his feet were well 
 nigh in the river. Well I remember how he trod the 
 Land of Beulah. The air was truly “ sweet and 
 pleasant.” “ There was no night there.” One day 
 I said to him, “You will soon be in heaven.” Look- 
 ing up with a smile which seemed to have come direct 
 from the company of the shining ones, he replied, 
 “ I see it now.” 
 
 Let us not think for a moment that the Land of 
 Beulah is a creation of the poet’s fancy. It may be 
 only the few who enjoy this sunny spot, but that 
 many have revelled in the sight of heaven, and 
 breathed its fragrant atmosphere before they have 
 trodden the glorious City none need doubt. Would 
 we secure this privilege ? Oh, let us pray that the 
 Spirit of God would give us that triumphant faith 
 which rises above the perishable and clings only to 
 the eternal. What we need is a deeper sense of 
 
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402 Half-hours ivith Pilgrim's Progress . 
 
 Christ’s love, and more earnest desire to live as those 
 whose best things are all to come. We want abiding 
 confidence in Jesns. Then would the world have 
 little hold upon us. Our treasure being in heaven 
 our hearts would be there also. As it is, in religion 
 we know little of singing birds and blooming flowers. 
 We go mourning half our days among the mists 
 of the valley instead of looking for the rising and 
 shining sun. God grant that we may all tread the 
 Land of Beulah — walk upon the high platform of 
 Christian experience. This is peace — this is joy — 
 this is the full assurance of faith — the fruits of the 
 Spirit — the highest triumphs of the grace of God. 
 
 2. What the Pilgrims experienced in the 
 Land of Beulah. — Very beautifully has Bunyan 
 described what Christian and Hopeful felt in this 
 land. We notice, for the first thing, that they have 
 brightening hopes . Their “rejoicing” increased at 
 every step in their onward progress, and drawing 
 near to the City they had “ a more perfect view 
 thereof.” They then saw something of what it con- 
 sisted. “ It was built of pearls and precious stones; 
 also the streets thereof were paved with gold.” How 
 instructive is all this. 
 
 As we rise in Christian experience, and, under 
 the influence of the Holy Spirit, get nearer to our 
 bright and glorious home, how our conceptions of the 
 place gather clearness, and how we revel in all 
 descriptions by which the Word of God would convey 
 some idea of its surpassing beauty and splendour to our 
 imperfect understanding. How often have we sung: 
 
The Land of Beulah. 
 
 403 
 
 “ When shall these eyes Thy heaven-built walls 
 And pearly gates behold h 
 Thy bulwarks with salvation strong, 
 
 And streets of shining gold V 9 
 
 Beloved, as we draw nearer still, it may be, we shall 
 have “ a more perfect view thereof.” This is one of 
 the sights of the Land of Beulah. 
 
 Another feeling our Pilgrims enjoyed was longing 
 desire , “ By reason of the natural glory of the City, 
 and the reflection of the sunbeams upon it, Christian 
 with desire fell sick. Hopeful also had a fit or two 
 of the same disease. Wherefore here they lay by it 
 awhile, crying out because of their pangs, “ If ye see 
 my Beloved, tell Him I am sick of love.” With 
 the eyes fixed on this glorious sight, they were over- 
 powered by the longing desire to reach it. Such 
 raptures filled them that a holy impatience made 
 them unwilling to w r ait for the remainder of the 
 journey. Thus it is with the ripening saint, who in 
 the border land of his heavenly home says with St. 
 Paul, “ I am in a strait betwixt two, having a desire 
 to depart and to be with Christ, which is far 
 better.” There are moments at such a season when 
 the immortal tenant can hardly be restrained from 
 leaping from the frail house crumbling around it, 
 and rising free and unfettered to its glorious home. 
 It w T as probably thus with Mr. Hervey , who, when 
 told he had but a few minutes to live, exclaimed, 
 “ These light afflictions are but for a moment, and 
 then comes an eternal weight of glory. Oh, welcome, 
 welcome death ! thou mayst well be reckoned among 
 the treasures of the Christian.” To live is Christ, but 
 
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 to die is gain.” It was so perhaps with Thomas 
 Scott. Just before he died, he said, “ This is heaven 
 begun. I have done with darkness for ever — for ever. 
 Satan is vanquished. Nothing now remains but 
 salvation with eternal glory!” Such are among the 
 experiences of the Land of Beulah. 
 
 The last thing I shall notice in the experience 
 of the Pilgrims is delightful enjoyment. A little 
 strengthened, and better able to bear their sickness, 
 they walked on their way, and came to orchards, 
 vineyards, and gardens, with their gates opening into 
 the highway. Seeing the gardener, they inquired 
 the owner of these goodly vineyards and gardens. 
 He told them they were the King’s, and were planted 
 for His own delights, and also for the solace of 
 pilgrims. They were then permitted to refresh 
 themselves with the dainties and inspect the King’s 
 walks and arbours, where He delighted to be ; and 
 here they tarried and slept. The Dreamer tells us 
 he beheld that they talked in their sleep, and the 
 gardener said to him, “ Wherefore musest thou at 
 the matter ? It is the nature of the fruit of the grapes 
 of these vineyards to go down so sweetly as to cause 
 the lips of them that are asleep to speak.” On 
 awakening the Pilgrims addressed themselves to go 
 up to the City. But the sun upon the City (of pure 
 gold) was so extremely glorious that they could not 
 as yet with open face behold it, but through an in- 
 strument made for the purpose. As they went on 
 there met them two men in raiment that shone like 
 gold, also their faces shone as the light. The men 
 put several inquiries to the Pilgrims, and told them 
 
The Land of Beulah. 
 
 405 
 
 that they would have but two difficulties more to 
 meet with, and that then they would be in the 
 City. Thus the Dreamer concludes the account of 
 the Land of Beulah : “ Christian then and his com- 
 panion asked the men to go along with them : so they 
 told them that they would; but, said they, you must 
 obtain it by your own faith. So I saw in my dream 
 that they went on together till they came in sight of 
 the gate.” 
 
 How true are the words of the wise man, “ The 
 
 path of the just is as the shining light, which shineth 
 
 more and more unto the perfect day.” — Prov. iv. 18. 
 
 In this exquisitely beautiful description we have a 
 
 picture of the matured Christian nearing his heavenly 
 
 home in the enjoyment of divine ordinances and con- 
 
 % 
 
 tinual communion with God. There is a foretaste 
 of heaven even on the brink of the River of Death ; 
 and, though the eye of faith, aided by the telescope 
 of Scripture, can only see the City “ as through a 
 glass darkly,” yet it is seen , and in the company of 
 the bright and happy spirits who are “ sent forth to 
 minister to them who shall be heirs of salvation.” — 
 Heb. i. 14. Can we read this glowing account of 
 Beulah’s Land and not pray that we may realize it 
 some day in our own experience? We have all to go 
 down to the river. Shall we enjoy “ the goodly vine- 
 yards and gardens ” which the King has provided for 
 the solace of pilgrims — the precious ordinances of 
 His Church and the sweet promises of His Word ? 
 Shall we be able to know that the messengers of 
 heaven are about us — beautiful in their form and 
 dress, and still more beautiful in their conversation? 
 
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 Ah, my reader, this is progress in the divine life, 
 the faith which God’s Spirit must commence and He 
 alone can perfect and complete. It is only by faith — 
 personal faith — that Death, onr last enemy, can be 
 conquered. Let this solemn thought abide in our 
 minds. If ever we are to enjoy the fields of Beulah, 
 the sweet experiences of the divine life, just outside 
 the gate of heaven ; if ever we are to rise above the 
 clouds of fear and doubt, and walk upon the table- 
 land of Assurance, with the light of the City streaming 
 about our heads, and the melodies of Heaven falling 
 upon our ears, we must have faith in Christ, His 
 Person, His work, His love, both true and strong, a 
 faith which rests on the one foundation — “ Jesus 
 Christ, the same yesterday, to-day, and for ever.” 
 But let not the little-faith believer be disheart- 
 ened. It is not absolutely necessary that we should 
 bask in the sunshine and behold the beauty of 
 Beulah’s Land. The question need not be “ Have I 
 joy?” Let all be absorbed by a far more important 
 inquiry, “ Have I Christ ? ” If the Saviour be your 
 portion, you are as safe as the everlasting hills. 
 Though little of the rapture which some have felt fall 
 to your lot, you will finish your course with gladness 
 when the gates of the Celestial City open to receive 
 you. But, let us daily live cherishing the bright 
 hopes which are the secret of that heavenly calm 
 which God’s people are summoned to enjoy. Let 
 us endeavour to repose in “ the fall assurance of 
 faith ” on that loving Saviour who for us has taken 
 the sting from death and shorn the grave of its victory. 
 And let us not doubt that when our sun is setting 
 
The Land of Beulah. 
 
 407 
 
 in this world, and we are going to the dark river, a 
 truer and better light shall break upon us — a light 
 which shall chase away the last shadow which has 
 hung about our hearts, and bear us company into 
 that glorious land where we shall see Jesus and join 
 the ranks of those who serve Him day and night in 
 His temple for ever. 
 
 “ Deathless principle arise ! 
 
 Soar thou native of the skies ! 
 
 Pearl of price, by Jesus bought, 
 
 To His glorious likeness wrought ! 
 
 Go to shine before His throne ; 
 
 Deck His mediatorial crown ; 
 
 Go, His triumph to adorn : 
 
 Made for God, to God return. 
 
 Lo ! He beckons from on high : 
 
 Fearless to His presence fly : 
 
 Thine the merit of His blood, 
 
 Thine the righteousness of God ! 
 
 Angels, joyful to attend, 
 
 Hovering, round thy pillow bend ; 
 
 Wait to catch the signal given, 
 
 And escort thee quick to heaven. 
 
 Is thy earthly house distrest, 
 
 Willing to retain its guest ? 
 
 ’Tis not thou — but it must die, 
 
 Fly, celestial tenant, fly ! 
 
 Burst thy shackles ; drop thy clay , 
 
 Sweetly breathe thyself away, 
 
 Singing, to thy crown remove, 
 
 Swift thy wing and fired with love. 
 
 See the haven full in view ! 
 
 Love Divine shall bear thee through. 
 
 Trust to that propitious gale ; 
 
 Weigh the anchor, spread the sail. 
 
 Saints in glory perfect made, 
 
 Wait thy passage through the shade : 
 
 Ardent for thy coming o’er ; 
 
 See ! they throng the blissful shore. 
 
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 Mount, their transports to improve ; 
 Join the longing choir above ; 
 Swiftly to their wish be given ; 
 Kindle higher joys in heaven — 
 Such the prospects that arise 
 To the dying Christian’s eyes; 
 
 Such the glorious vista, faith 
 Opens through the shades of death.” 
 
THIRTIETH DAY. 
 
 THE RIVER . 
 
 “ What man is he that liveth and shall not see death ? ” 
 Psalm lxxxix. 48. 
 
 D ONE have any difficulty in answering this ques- 
 tion. That “ it is appointed unto men once 
 to die” all are compelled to admit; the rest 
 of the passage — “ after death the judgment” — a few 
 in every age have been bold enough to deny. “ What 
 man is he that liveth and shall not see death ?” 
 
 K 
 
 Death is the common lot. The most stalwart 
 frame must succumb to 44 the last enemy.” Some, 
 like the old castle, may stand long and gather the 
 moss of years about them, but sooner or later they 
 will come down. Nothing is more familiar to us 
 than death. The withered flower in our hand re- 
 minds us of it. The passing funeral and crowded 
 cemetery keep it before our eyes. However we may 
 
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 view death and its issues, we cannot, as a fact, 
 question it. 
 
 Southey longed for death that he might enjoy 
 intellectual society. Foster longed for it that he 
 might plunge into the mysteries of truth. Let us 
 hope higher thoughts possessed the minds of these 
 great men, for, if it were not so, what better were 
 they than the Roman orator who desired Elysium 
 that he might converse with Socrates and Plato ? 
 
 The Christian knows that death is inevitable — 
 fearful. He is sad at the thought of the absent faces 
 and at the sight of the vacant chairs. But, at the 
 remembrance of the land beyond, with all its purity, 
 peace, and joy, the presence of Christ, the sunshine 
 of the blessed, he feels the rock of confidence beneath 
 his feet, the sure promise of his Master which cannot 
 fail, “ Because I live, ye shall live also.” 
 
 This brings us to our subject for to-day — The 
 River. Let us look at it under the following heads : 
 
 1. Christian and Hopeful at the thought 
 of the River. 
 
 2. Christian and Hopeful in the River. 
 
 3. Christian and Hopeful at the other 
 
 SIDE OF THE RlVER. 
 
 1. Christian and Hopeful at the thought 
 of the River. — “ Now I further saw that between 
 them and the gate was a river ; but there was no 
 bridge to go over, and the river was deep. At the 
 sight, therefore, of this river, the Pilgrims were much 
 stunned ; but the men that went with them said, 
 You must go through, or you cannot come at the 
 
The Biver. 
 
 411 
 
 gate. The Pilgrims then began to inquire if there 
 was no other way to the gate. To which they 
 answered, Yes ; but there hath not any save two — 
 to wit Enoch and Elijah — been permitted to tread 
 that path since the foundation of the world ; nor 
 shall until the last trumpet shall sound. The Pil- 
 grims then (especially Christian) began to despond, 
 and looked this way and that, but could find no way 
 by which they might escape the river. Then they 
 asked the men if the waters were all of the same 
 depth ? They said No ; yet they could not help them 
 in that case : for, said they, you shall find it deeper 
 or shallower, as you believe in the King of the place. ” 
 Thus is the sunshine intercepted by the cloud. Yes- 
 terday we had our Pilgrims in the Land of Beulah 
 rejoicing in “ the full assurance of hope,” with the 
 gates of the Celestial City in view before them, and 
 hearts bounding with joyous expectation within them. 
 Now they stand trembling on the brink of the bridge- 
 less river, which must be crossed ere they could 
 reach their glorious home. 
 
 And how sweetly simple, and withal how T true to 
 Scripture and experience, is the picture presented to 
 us of Christian and Hopeful by the side of the dark 
 water rolling at their feet. Let us see in all this the 
 Believer brought face to face with death. Let us try 
 to learn something which may serve to cheer and 
 encourage us at the hour when we shall stand 
 there. I would observe, there is an instinctive dread 
 of death. The Pilgrims were stunned when they 
 looked at the river. They were told that if they 
 would come to the gate they must go through it, but 
 
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 the sight of it overwhelmed them with fear. It is 
 wise, it is right to divest death of that hideous 
 character with which heathenism has invested it, 
 and regard it in the Christian aspect as “but the 
 messenger to bring home, sent to home-sick children 
 at a boarding-school, ” but, hide it as we may, we 
 have every one of us an instinctive dread of death. 
 We feel that there is something terribly unnatural 
 about it, the result of a condition of things which is 
 utterly opposed to the beneficent designs of an in- 
 finitely loving and holy God. Its accompaniments — 
 the destruction of all vigour, strength, grace, and 
 beauty, the suffering, the partings, the procession, 
 and the grave — its issues, either endless happiness in 
 the society of the saved or endless misery in the 
 company of the lost — throw about it a solemnity 
 which some may affect to despise, but which in 
 reality all feel. 
 
 You observe, both the pilgrims were stunned at 
 the sight of the river. This conveys to us a valuable 
 lesson. If we dread death we need not cherish the 
 thought that we are altogether wanting in Christian 
 faith and hope. Many of the best and holiest 
 men and women who have ever lived have shared 
 our fears with us, and, like Christian and Hopeful, 
 “ looked this way and that,” in the vain attempt to 
 evade death. The feeling is an instinct. It is the 
 testimony of humanity to the fact that death has 
 come into this beautiful world and was never meant 
 to be there. Dying is a business from which we all 
 shrink, but we must go through the river if we are to 
 come at the gate. We see too, for another thing, 
 
The River 
 
 413 
 
 this dread of death will be more or less terrible accord - 
 ing to the measure of our faith in Christ. The men 
 could not help Christian and Hopeful as they stood 
 by the river, and here was their reason, 44 for you 
 shall find it deeper or shallower as you believe in the 
 King of the place. ” 
 
 Yesterday, we contemplated the deathbeds of 
 several to whom the stream seemed to be shallow^ 
 and the distinguishing mark of each was a firm hold 
 of Christ, a calm reliance on that Saviour who would 
 never fail them, and a sure confidence in the promise 
 of unchanging love, 4 4 When thou passest through 
 the waters I will be with thee.” Here is the great 
 secret. The River of Death is deeper or shallower 
 as we believe in the King. Victory is the reward of 
 faith. Is our grasp of Christ firm and true? Can we 
 say 44 His left hand is under my head, and His right 
 hand doth embrace me ?” — Cant. ii. 6. Then shall 
 even a dying hour be a season of joy, and the death- 
 bed a battle-field from which songs of triumph shall 
 ascend. It has been so, and will be so again. But 
 such is the victory of faith 
 lays hold of promise and fears no evil. The River of 
 Death is deeper or shallower as we believe in the 
 King of the place — He who could say 44 1 am He that 
 liveth, and was dead ; and behold, I am alive for 
 evermore, Amen ; and have the keys of hell and of 
 death.” — Rev. i. 18. 
 
 My reader, are there times when the thought of 
 death falls like a deep dark shadow over the heart ? 
 Do you shake your head and look sad at the question 
 of the prophet, 44 How wilt thou do in the swelling 
 
 , the simple faith which 
 
414 Half -hours with Pilgrim's Progress. 
 
 of Jordan ?” — Jer. xii. 5. Do you believe in Christ, 
 the King of the place, the one Redeemer of mankind, 
 the only Saviour of the lost ? Seek to have that 
 belief, a belief which involves both trust and love, as 
 the governing principle of your daily life, so that it 
 may influence your entire conduct and conversation. 
 Do not dwell in thought too much upon the river, 
 but rather let your mind stretch to the bright and 
 happy realms beyond it. And when the reality of 
 the struggle which must come presses itself upon 
 your attention with a power which you cannot resist, 
 then know that dying moments will bring dying 
 graces with them. 
 
 “ In vain the fancy strives to paint 
 The moment after death ; 
 
 The glories which surround the saint 
 When yielding up his breath. 
 
 This much — and this is all we know, 
 
 They are supremely blest ; 
 
 Have done with sin, and care, and woe, 
 
 And with their Saviour rest.” 
 
 2. Christian and Hopeful in the River. — 
 
 44 They then addressed themselves to the water, and, 
 entering, Christian began to sink, and crying out to 
 his good friend Hopeful he said, . 2 * 4 1 sink in deep 
 waters ; the billows go over my head, all the waves 
 go over me/ Then said the other, Be of good cheer, 
 my brother ; I feel the bottom and it is good. Then 
 
 said Christian, Ah ! my friend, 4 the sorrows of death 
 have compassed me about,’ I shall not see the land 
 that flows with milk and honey. And with that a 
 great darkness and horror fell upon Christian, so that 
 
The River . 
 
 415 
 
 he could not see before him. Also here he in a great 
 measure lost his senses, so that he could neither 
 remember nor orderly talk of any of those sweet 
 refreshments that he met with in the way of his 
 pilgrimage. But all the words that he spoke still 
 tended to discover that he had horror of mind, and 
 heart fears that he should die in that river, and never 
 obtain entrance in at the gate. Here also as they 
 that stood by perceived, he was much in the trouble- 
 some thoughts of the sins that he had committed 
 both since and before he began to be a pilgrim. It 
 was also observed that he was troubled with appar- 
 itions of hobgoblins and evil spirits ; for ever and anon 
 he would intimate as much by words. Hopeful there- 
 fore here had much ado to keep his brother’s head 
 above water ; yea, sometimes he would be quite gone 
 down, and then, ere a while, he would rise up again 
 half dead. Hopeful also would endeavour to comfort 
 him, saying, Brother, I see the gate, and men stand- 
 ing by to receive us : but Christian would answer, 
 ’Tis you, ’tis you they wait for ; you have been 
 hopeful ever since I knew you. And so have you, 
 said he to Christian. Ah, brother, said he, surely if 
 I were right, He would now rise to help me ; but for 
 my sins He hath brought me into the snare, and hath 
 left me. Then said Hopeful, My brother, you have 
 quite forgot the text, where it is said of the wicked, 
 
 4 There are no bands in their death, but their strength 
 is firm : they are not troubled as other men, neither 
 are they plagued like other men.’ These troubles and 
 distresses that you go through are no sign that God 
 hath forsaken you ; but are sent to try you, whether 
 
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 yon will call to mind that which heretofore you have 
 received of his goodness, and live upon him in your 
 distresses.” 
 
 I have given you this passage in full because 
 nothing can exceed its beautiful simplicity. It is a 
 picture drawn by one who, taught by divine grace, 
 was well acquainted with every phase of spiritual life. 
 Christian and Hopeful in the river are intended to 
 describe to us two distinct deathbeds. We at once 
 perceive that while both of the pilgrims shrank from 
 the cold stream at the first sight of it, when their 
 feet were in it they had very different experience. 
 Christian and Hopeful present us with a perfect con- 
 trast, and we at once see that believers must not be 
 expected to be precisely the same in their deaths any 
 more than in their lives. 
 
 Let us look at Christian. From the moment 
 when he touched the water almost to that at which 
 he stepped upon the bank he was the subject of doubt 
 and dismay. Thick darkness spread itself about his 
 mind and shut out the least glimmer of light from 
 the past of “ goodness and mercy.” The most gloomy 
 fear of never reaching the gate — of perishing after all 
 — possessed him, and he even forgot all the songs he 
 had sung in the house of his pilgrimage. Now, is this 
 a true picture ? Are there such deathbeds to be found ? 
 It is true — ; such are to be found. No one who has 
 had any ministerial experience can fail to know that 
 there have been many in the history of God’s people. 
 They have not only trembled at the brink of the river, 
 but in it they have cried, “ I sink in deep waters ; the 
 billows go over my head, all the waves go over me.” 
 
The River. 
 
 417 
 
 Beneath the attacks of Satan they have been fearfully 
 crushed and wounded. They have doubted their 
 conversion, their experiences, the very hopes which 
 have inspired them with joy, the very promises which 
 have been written down for their comfort — they have 
 doubted everything. Such is the deathbed of the 
 man true of heart but feeble in faith. The waters 
 are very — very deep. 
 
 Let us look at Hopeful. He to a certain extent 
 shared his brother’s dread of the river. All shrink 
 from that “ cold flood.” It has a voice of alarm for 
 every one of us. We see in it the common lot — we 
 read in it the curse of sin. But Hopeful is in the 
 river, and, while Christian is sinking, *he joyfully en- 
 courages him with the cry, “ Be of good cheer, my 
 brother ; I feel the bottom, and it is good.” He com- 
 forted poor Christian with the assurance that he could 
 see the gate, and the men waiting to receive them. 
 He recalled -the fact to him that the wicked were 
 strangers to such seasons of weakness and fear, and 
 that instead of his trouble being a sign of God 
 having left him, it was rather a trial of his faith, 
 intended to show if he could live upon God as well in 
 the darkness as he had done in the light. Again I ask 
 is this a true picture ? It is. There are death-beds 
 on which there is such sunshine that we have no more 
 doubt that troops of angels are about them than that 
 the light of heaven is there. There is a faith which 
 drives Satan from the field, and can always feel the 
 bottom of the stream. Such is the death of the man 
 who, while not more true in heart than the other, is 
 strong in faith. The waters are very — very shallow. 
 
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 The wicked have “ no bands in their death. ” 
 It was of this Hopeful reminded his poor sinking 
 brother. The King of Prussia would see his army 
 defile before he died. Napoleon would be arrayed in 
 his military dress, that he might meet, as a soldier 
 should, his last enemy. Thousands among the 
 unconverted close their eyes with no remorse of con- 
 science and no expression of alarm. But with the 
 believer death is often a season of fearful conflict. 
 Yet victory comes at last. 
 
 “ Then I saw in my dream that Christian was in 
 a muse awhile. To whom also Hopeful added these 
 words, ‘ Be of good cheer, Jesus Christ maketh thee 
 whole/ And with that Christian brake out in a loud 
 voice, Oh, I see Him again ! and He tells me ‘When 
 thou passest through the waters I will be with thee ; 
 and through the rivers, they shall not overflow thee/ 
 Then they both took courage, and the enemy was 
 after that as still as a stone, until they were gone 
 over. Christian therefore presently found ground to 
 stand upon, and so it followed that the rest of the 
 river was but shallow : thus they got over.” 
 
 True to the life again is “ the glorious dreamer.” 
 In the biography of Janeway we are told that the 
 holy man, upon his death-bed, was for days in 
 spiritual darkness. He was plunged into the deepest 
 waters of anguish. In his distress he begged his son 
 to pray for him. He did, and the light burst in. He 
 joyfully exclaimed “ 0 son, it is come, it is come ! 
 I bless God I can die. I know now what that 
 sentence means — ‘ The peace of God that passeth all 
 understanding/ ” Let those who, like Hopeful, have 
 
The River. 
 
 419 
 
 felt the bottom of the stream and seen the shining 
 ones on the bank, encourage our fainting hearts in 
 the prospect of that stormy sea which lies before 
 each one of us. Such believers are like those priests 
 of old who stood in the midst of Jordan until the 
 people had passed clean over. Seeing that the depth 
 of the stream depends on the measure of faith we 
 have in the King of the place, let us pray that our 
 faith in Christ and our confidence in His promise 
 may grow stronger as we get nearer to that cold 
 flood which separates us from the Celestial City. 
 What is wanted is the settled conviction that the 
 blood of Jesus Christ has cleansed us from all sin, 
 that His perfect righteousness will present us 
 pardoned and accepted at the last great day, that He 
 who hath loved us will never leave us, and that when 
 our feet are in the river He will bear us through and 
 take us to the company of the shining ones who on 
 the other side wait to bid us welcome and conduct 
 us to our eternal home. 
 
 I have very few words for my third point. 
 
 3. Christian and Hopeful on the other 
 side of the River. — “ Now upon the bank of the 
 river on the other side they saw the two shining men 
 again, who there waited for them. Wherefore being 
 come out of the river they saluted them saying, ‘ We 
 are ministering spirits sent forth to minister for them 
 who shall be heirs of salvation.’ Thus they went 
 along towards the gate.” 
 
 Let the last cloud of doubt roll away before the 
 sunlight of this glorious picture. The earthly house 
 
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 is dissolved — the waters are passed — the retinue of 
 two shall soon be swelled into the company which 
 no man can number — and — the Pilgrims will be at 
 Home. 
 
 Courage then, Believer, follow them who, 
 “ through faith and patience inherit the promises. ” 
 All is well. 
 
 “ What is this that steals upon my frame 2 
 Is it death ? 
 
 Which soon will quench the vital flame, 
 
 Is it death ? 
 
 If this be death I soon shall be 
 From every sin and sorrow free, 
 
 I shall the King of Glory see ! 
 
 All is well. 
 
 I now am stepping on the shore, 
 
 All is well : 
 
 My struggles here will soon be o’er, 
 
 All is well. 
 
 My soul is free from every fear, 
 
 My hope is full, my title clear, 
 
 And best of all, the Lord is here ! 
 
 All is well. 
 
 Cease, cease to weep, my friends for me : 
 
 All is well : 
 
 My sins are pardoned, I am free, 
 
 All is well. 
 
 The monster death has lost his sting, 
 
 My happy soul is on the wing, 
 
 Beyond the grave I soon shall sing — 
 
 All is well. 
 
 The sweat of death is on my brow, 
 
 All is well ; 
 
 My feet are in the river now, 
 
 All is well. 
 
 There’s not a cloud that can arise 
 To hide my Saviour from my eyes : 
 
 I soon shall mount the upper skies — 
 
 All is well ! 
 
The River. 
 
 421 
 
 Tune, tune your harps, ye saints, in glory, 
 All is well ; 
 
 And I’ll repeat the pleasing story — 
 
 All is well. 
 
 Bright angels are from glory come, 
 
 I hear them whisp’ring in my room, 
 
 They wait to waft my spirit home— 
 
 All is well. 
 
 Hark ! hark ! my Lord and Master calls me, 
 All is well ; 
 
 I come to see Thy face in glory, 
 
 All is well. 
 
 Farewell, my friends, adieu ! adieu ! 
 
 I can no longer stay with you, 
 
 My glittering crown appears in view ! 
 
 All is well.” 
 
THIRTY-FIRST DAY, 
 
 THE CELESTIAL CITY. 
 
 “ These are they which came out of great tribu- 
 lation and have washed their robes and made them 
 white in the blood of the LambI — Rev. vii. 14. 
 
 YN this wonderful portion of the inspired volume 
 we have the picture of that vast multitude of the 
 redeemed w T ho, having done with all the sin and 
 sorrow of the earth, bask in the everlasting sunshine 
 of heaven. One of the elders in those glorious realms 
 puts the question to the apocalyptic seer, “What are 
 these which are arrayed in white robes, and whence 
 came they?” To this question John replies, “ Sir, 
 thou kno west ; ” and the elder returns the magnifi- 
 cent answer which is to introduce us to our subject 
 for to-day — “ These are they which came out of great 
 tribulation, and have washed their robes and made 
 them white in the blood of the Lamb I 
 
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 Yesterday we saw our Pilgrims through the 
 river with their feet upon the eternal shore. We 
 left them, you will remember, making their way to 
 the gate. Now we have to see them safely home in 
 the City of the Living God, and, having left them 
 there let us try to rise to the grandeur of our theme, 
 and press forward to the same everlasting joys. The 
 language which the Elder addressed to John will 
 present to us Christian and Hopeful freed from all 
 further toil and trial entering the high realms of 
 blessedness at last. We shall see them accepted 
 and admitted not for anything they have done or 
 been, but because of the love they had borne to the 
 King of the place — He who had redeemed them with 
 His blood, made them kings and priests, and pre- 
 pared them for the mansions in His Father’s house. 
 
 That we may miss nothing of this closing scene 
 in our immortal Allegory let us carefully examine 
 the following points suggested to us. 
 
 1. The Joubney to the Gate. 
 
 2. The Reception in the City. 
 
 3. The Fate of Ignobance. 
 
 1. The Joubney to the Gate. — The city, 
 “ that great city, the holy Jerusalem,” is described as 
 standing high upon a. mighty hill, but the Pilgrims 
 went up it easily for two reasons : first because the 
 two men with them led them by the arms, and 
 secondly, because they had left their mortal garments 
 in the river. Very sweetly is it said, “ They there- 
 fore went up here with much agility and speed, 
 though the foundation upon which the city was 
 
The Celestial City. 
 
 425 
 
 framed was higher than the clouds. They therefore 
 went up through the regions of the air, sweetly talk- 
 ing as they went, being comforted because they 
 safely got over the river, and had such glorious 
 companions to attend them.” Let but the Liver of 
 Death be passed and we shall have lost every encum- 
 brance which has impeded our progress. “ For we 
 know that if our earthly house of this tabernacle 
 were dissolved we have a building of God, an house 
 not made with hands, eternal in the heavens. For 
 in this we groan, earnestly desiring to be clothed 
 upon with our house which is from heaven : if so be 
 that being clothed we shall not be found naked. 
 For we that are in this tabernacle do groan, being 
 burdened; not for that we would be unclothed, but 
 clothed upon, that mortality might be swallowed up 
 of life.” — 2 Cor. v. 1-4. All these “ mortal gar- 
 ments” will be left behind in the river, and, deprived 
 not only of all sin, but even of all tendency towards 
 it, we shall press onward and upward, light of step 
 and lighter still of heart, to “ the rest that remaineth 
 for the people of God.” 
 
 The conversation with the shining ones was 
 about the glory of the place. The beauty and glory of 
 it were inexpressible, but it was the paradise of God, 
 wherein was the Tree of Life from which the never- 
 fading fruit should be gathered. _ They should have 
 white robes, and walk and talk every day with the 
 King, and lose all contact with sorrow, sickness, and 
 death, for the former things would have passed away. 
 They should enjoy the company of the patriarchs 
 who have been “ taken away from the evil to come,” 
 
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 and are now “ resting upon their beds, each one 
 walking in his uprightness.” Their occupation would 
 consist in receiving comfort for all their toil, joy for 
 all their sorrow, reaping what they have sown, even 
 the fruit of all their prayers, and tears, and sufferings 
 for the King by the way. They must wear crowns 
 of gold and enjoy the perpetual sight and vision of 
 the Holy One, lor they should see Him as He is. 
 They should serve Him continually without any 
 of that infirmity of the flesh which interfered so 
 much with their service upon earth. They should 
 be delighted with the sight of the Mighty One and 
 hear His pleasant voice. They should enjoy the 
 company of the friends gone before, and receive with 
 joy those who should follow them. They should be 
 dressed and attended in a manner suited to the place 
 and the presence of the King of Glory. And when 
 He shall come with the sound of trumpet in the cloud 
 they should come with Him, sit by Him when He 
 occupies His throne of judgment, and have a voice 
 in the sentence He shall pass upon His enemies. 
 And finally, when He shall return to the City, they 
 should accompany Him with sound of trumpet and 
 be ever with Him. 
 
 My reader, can anything be more thoroughly 
 scriptural and more truly animating than this ? 
 Every word is an echo of those beautiful descriptions 
 of heaven with which the Word of God supplies us. 
 There is nothing overdrawn — nothing too highly 
 coloured — but the whole is a transfer to other pages 
 of those glorious scenes which prophets and apostles 
 have described. The language of St. Paul, St. John, 
 
The Celestial City 
 
 427 
 
 and St. Jude we recall. The predictions of Daniel 
 rise to our memory. There is not a word for which 
 we have not warrant in the volume of inspiration, 
 and we see in it everything calculated to inspire us 
 with joy — a foretaste of the home for which we are 
 daily longing, a glimpse of the glory which has yet 
 to be revealed. 
 
 And when we think of a condition of being in 
 which we shall have parted with all sin and sorrow, 
 when we shall have lost every infirmity of the flesh, 
 when we shall be clothed with perfect unsullied 
 purity, enjoy the company of those of whom we have 
 read and whom we have longed so much to know, 
 and, above all, when we shall see Jesus as He is, and 
 realize the fact that with Him and near Him we 
 shall remain for all eternity, oh how willingly we 
 grasp the sword of present conflict, and press onward 
 to that “Holy City” where we shall behold the 
 King in his beauty, and have done with all toil and 
 pain, and weariness for ever. 
 
 Such thoughts as these should greatly cheer us. 
 It may be “ much tribulation ” will have been our 
 portion, but which of us will regret the cross by the 
 way when we have reached the crown at the end ? 
 
 Suffer me to ask you if you have reason for 
 believing that you are among those who, redeemed 
 by the precious blood of Christ, and sustained by the 
 loving grace of God, are making their way to all this 
 blessedness ? 
 
 Let us not deceive ourselves. Nothing but a 
 personal abiding interest in Christ will do. We 
 must have a deep sense of Sin. GVe must know that 
 
428 Half-hours ivith Pilgrim's Progress . 
 
 only a simple child-like faith in our Saviour can 
 insure us the happiness of the saved. We must 
 deny all ungodliness, live daily in the practice of 
 every Christian virtue, and have something of heaven 
 in us while we pursue our pilgrim-way along this 
 vale of tears. Then let us not doubt. We shall ere 
 long know far more of the glorious things which are 
 spoken of Zion, the City of our God. We wait for 
 that day — we pray for it — we long for it. 
 
 As the Pilgrims drew towards the gate a company 
 of the heavenly host came out to meet them, and let 
 us particularly notice the manner in which the 
 shining ones introduced them. There was no 
 mention *of great deeds which had gained earthly 
 distinctions for them, no remembrance even of loving 
 work which had helped on humanity in its intelli- 
 gence and civilization. Here was the glowing 
 tribute : “ These are the men that have loved our 
 Lord when they were in the w r orld, and that have 
 left all for His holy name, and he hath sent us to 
 fetch them, and we have brought them thus far on 
 their desired journey, that they may go in and look 
 their Redeemer in the face with joy.” Then arose 
 the shout of the heavenly host, “ Blessed are they 
 which are called unto the marriage supper of the 
 Lamb.” Then the King’s trumpeters, clothed in 
 white and shining raiment, saluted them with ten 
 thousand welcomes from the world, and the great 
 body-guard of bright and happy spirits went, some 
 before, some behind, some on the right hand, and 
 some on the left, and the whole scene looked to 
 Christian and Hopefhl as if heaven itself were come 
 down to meet them. 
 
The Celestial City . 
 
 429 
 
 Thus they walked on together. Very sweetly 
 does the Dreamer bring them to the City. “ And 
 now were these two men, as it were in heaven before 
 they came at it, being swallowed up with the sight 
 of the angels, and with hearing their melodious 
 notes. Here also they had the City itself in view : 
 and they thought they heard all the bells therein to 
 ring, to welcome them thereto. But, above all, the 
 warm and joyful thoughts that they had about their 
 own dwelling there with such company, and that for 
 ever and ever : oh ! by what tongue, or pen, can 
 their glorious joy be expressed ? Thus they came up 
 to the gate.” 
 
 How instructive is all this. Who are those to 
 whom the ministering spirits are sent as to the 
 heirs of Salvation? Not the great, the noble, the 
 wealthy, and the wise, as the world counts greatness, 
 nobility, wealth, and wisdom, but those who have 
 loved our Lord, and denied themselves for His sake ; 
 in other words, those who by faith in Christ, His 
 person and His work, “ have washed their robes and 
 made them white in the blood of the Lamb,” and 
 striven to live to the glory of Him who has loved 
 them and given Himself for them. 
 
 And does not the inexpressibly glorious picture 
 presented to us here make our hearts beat with joy 
 and fill us with longings to mingle in such bright 
 and happy scenes ? Oh, child of God, suffer not the 
 world to gather round you too closely. Ever be 
 looking above and beyond it to the glory which shall 
 be revealed. 
 
430 Half-hours with Pilgrim's Progress . 
 
 £< There is an hour of peaceful rest, 
 
 To mourning wanderers given ! 
 
 There is a tear for souls distrest, 
 
 A balm for every wounded breast, 
 
 ? Tis found above — in heaven. 
 
 There is a soft, a downy bed, 
 
 ? Tis fair as breath of even ; 
 
 A couch for weary mortals spread, 
 
 Where they may rest their aching head, 
 
 And find repose in heaven !” 
 
 2. The Reception into the City. — As they 
 came up to the gate they saw these words written 
 over it in letters of gold — “ Blessed are they that do 
 His commandments, that they may have right to the 
 tree of life, and may enter in through the gates into 
 the city.” Bidden by the shining men to call at the 
 gate, Enoch, Moses, and Elijah, and others looked 
 over it and received the intelligence, “ These Pilgrims 
 are from the City of Destruction, for the love they 
 bear to the King of this place.” Then the Pilgrims 
 gave in each man his certificate which were carried 
 to the King. These having been read and approved 
 the order was issued — “ Open the gate, that the 
 righteous nation that keepeth truth may enter in.” 
 
 Let us not spoil by the change of a single word 
 the description of Christian and Hopeful’s entrance 
 into the city. 
 
 “ Now I saw in my dream that these two men 
 went in at the gate ; and lo ! as they entered, they 
 were transfigured ; and they had raiment put on that 
 shone like gold. There were also that met them with 
 harps and crowns, and gave them to them ; the harps 
 to praise withal, the crowns in token of honour. 
 
The Celestial City . 
 
 431 
 
 44 Then I heard in my dream that all the bells in 
 the city rang again for joy, and that it was said unto 
 them ‘Enter ye into the joy of our Lord.' I also 
 heard the men themselves sing with a loud voice, 
 saying, 4 Blessing, and honour, and glory, and power 
 be unto Him that sitteth upon the throne, and unto 
 the Lamb for ever and ever.’ 
 
 44 Now, just as the gates were opened to let in 
 the men, I looked in after them, and behold the city 
 shone like the sun ; the streets also were paved with 
 gold ; and in them walked many men with crowns 
 on their heads, palms in their hands, and golden 
 harps to sing praises withal. There were also of them 
 that had wings, and they answered one another 
 without intermission, saying 4 Holy, holy, holy is the 
 Lord ! And after that they shut up the gates : which 
 when I had seen I wished myself among them. ,, 
 
 We can only gather a tithe of what may be learned 
 from this most beautiful and animated description. 
 Who are they that have the right or privilege to the 
 tree of life, and to enter through the gates into the 
 city? Those that 44 do His commandments, ” and 
 these are counted 44 blessed ” or happy. 
 
 My dear readers, the promises of the Gospel are 
 such that they hold out encouragement to the chief 
 of sinners. There is not one of us who need be ex- 
 cluded from the blessings of Redemption. 
 
 What is God’s commandment ? 44 Believe on the 
 Lord Jesus Christ ’’and attached to that is a most 
 precious promise — 44 and thou shalt be saved.” Can 
 we count any happy or blessed who reject this pre- 
 scription of infinite love, and, in their pride of heart, 
 
432 Half-hours with Pilgrim's Progress. 
 
 reluse such proffered mercy ? God’s people, therefore 
 let us see, are an obedient people — a people who have 
 obeyed His commandments, and are permitted to 
 claim the privilege of the tree of life and entrance 
 into “ the City which hath foundations whose Maker 
 and Builder is God.” Let us see further that the 
 Pilgrims gave in their Certificates. These examined 
 — found correct — the seal and signature upon them — 
 the order is immediately issued “ open the gate.” 
 
 How beautifully does this set forth the fitness 
 for heaven which, in addition to the title to heaven, 
 becomes the believer’s portion. He is not only 
 cleansed from sin by the blood of Christ, but also 
 sanctified or made holy by the Spirit of God. Here 
 is his certificate , and wanting this he cannot enter 
 the city, for “ without holiness no man can see the 
 Lord.” 
 
 How great is the comfort in all this. “ There is 
 no condemnation.” The King cannot reject His own 
 handwriting, neither can He deny His own image. 
 Oh ! glorious prospect. The toilsome day over, the 
 mighty work accomplished, every difficulty con- 
 quered, every danger passed, the gate shall open, and 
 weary Pilgrims will be at home. And how utterly 
 language fails in the effort to describe the glories of 
 the heavenly Jerusalem. It may tell us of resplendent 
 raiments, of harps and crowns, of golden streets and 
 ringing bells, and praising voices ; but, alas, it breaks 
 down in the attempt, for “ eye hath not seen, nor ear 
 heard, neither have entered into the heart of man, 
 the things which God hath prepared for those that 
 love Him.” 
 
The Celestial City. 
 
 433 
 
 Let us be willing to wait until the happy moment 
 when, transfigured and transformed, every film shall 
 have fallen from our eyes, and we shall see Heaven, 
 not from afar, but from its midst, surrounded with 
 its glories and in the enjoyment of its eternal peace. 
 
 Oh, how we should long for it, and, as we journey 
 onward, beset with all the difficulties of our wilder- 
 ness-way, let us cherish the bright visions of the 
 future, and know that there is a land where we shall 
 hunger no more, neither thirst any more, where all 
 tears shall be wiped away from our eyes, and where 
 we shall serve God, without any one of our present 
 weaknesses and imperfections, day and night in His 
 temple for ever. 
 
 3. The Fate of Ignorance. — As the Dreamer 
 was gazing upon all these things he turned his head 
 and saw Ignorance coming up to the river side. You 
 remember how this self-righteous professor of reli- 
 gion turned scornfully from Hopeful with the reply 
 “ that is your faith, but not mine : yet mine I doubt 
 not is as good as yours, though I have not in my 
 head so many whimsies as you.” Once more we see 
 this miserable man, the type of tens of thousands, 
 and we see his end. 
 
 It seems he reached the other side of the Fiver 
 of Death without half the difficulty Christian and 
 Hopeful had experienced. The secret was Vain- 
 Hope, a ferryman, helped him over. He ascended 
 the hill as the others did, but he came up to the gate 
 alone, and no one met him with the least encourage- 
 ment. He read the inscription over the gate, and he 
 
434 Half-hours with Pilgrim's Progress . 
 
 began to knock expecting instant admission. The 
 men who looked over the top of the gate asked him 
 “Whence came yon, and what would yon have”? He 
 answered “ I have eaten and drunk in the presence 
 of the King, and he has taught in our streets.” The 
 men then asked him for his certificate, that they 
 might go and show it to the King. But, alas, he had 
 none. He fumbled in his bosom, but in vain. “ Have 
 you none ? ” said they ; but he was speechless. How 
 different was the order sent forth to that which opened 
 the gate to the Christian Pilgrims. It was “ Bind 
 him hand and foot, and take him away.” Then we 
 read that he was carried through the air to the door 
 in the side of the hill, and left there. How sadly and 
 sorrowfully does the Dreamer add — himself supplying 
 one of his most solemn lessons as he closes the first 
 part of his immortal work — “ Then I saw that there 
 was a way to hell, even from the gates of heaven, as 
 well as from the City of Destruction. So I awoke, 
 and behold it was a dream.” 
 
 Let the fate of Ignora7ice sound the note of warn- 
 ing in the ears of the unconverted. Such men “ have 
 no bands in their death.” Vain-hope may ferry them 
 over the dark river. But there will be no entrance 
 for them at the Gate. They have no Certificate. 
 Unsanctified by the Spirit they have no meetness for 
 heaven. Their doom is destruction — their end ever- 
 lasting despair. 
 
 And now, my dear reader, as I bring these medi- 
 tations to a close, allow me to hope that the time 
 which we have devoted to them has been both pleasant 
 and’profitable. We have accompanied our Pilgrim 
 
The Celestial City . 
 
 435 
 
 from the City of Destruction, and we now leave him 
 in his celestial home. We have contemplated him 
 at every step of his journey. We have gathered 
 lessons as weighty and important as any writer can 
 draw or any reader receive. 
 
 And now let us each pray that Christian’s holy, 
 happy decision may be ours — that we may resolve 
 at any cost to reach heaven — and, washed in the 
 blood of Christ, and sustained, governed, and guided 
 by the Spirit of God, like him we shall triumph, and 
 God will open to us the gates of glory. 
 
 “ Soldier, go— but do not claim 
 
 Mouldering spoils of earth-born treasure, 
 
 Not to build a vaunting name, 
 
 Not to dwell in tents of pleasure. 
 
 Dream not that the way is smooth, 
 
 H ope not that the thorns are roses ; 
 
 Turn no wishful eye of youth 
 
 Where the sunny beam reposes — 
 
 Thou hast sterner work to do, 
 
 Hosts to cut thy passage through ; 
 
 Close behind the gulfs are burning — 
 
 Forward! — there is no returning. 
 
 © 
 
 Soldier, rest — but not for thee 
 
 Spreads the world her downy pillow; 
 On the rock thy couch must be, 
 
 While around thee chafes the billow; 
 Thine must be a watchful sleep, 
 
 Wearier than another’s waking; 
 
 Such a charge as thou dost keep 
 Brooks no moment of forsaking. 
 
 Sleep as on the battle-field, 
 
 Girded — grasping sword and shield; 
 Those thou canst not name or number, 
 Steal upon thy broken slumber. 
 
436 Half-hours toith Pilgrim's Progress. 
 
 Soldier, rise — the war is done ; 
 
 Lo! the hosts of hell are flying; 
 
 ’Twas thy Lord the battle won ; 
 
 J esus vanquished them by dying. 
 
 Pass the stream — before thee lies 
 All the conquered land of glory; 
 
 Hark ! what songs of rapture rise, 
 
 These proclaim the victor’s story, 
 Soldier, lay thy weapon down, 
 
 Quit the sword and take the crown; 
 Triumph! all thy foes are banished, 
 Death is slain, and earth has vanished.” 
 
 
 J A. THOMPSON & CO., PRINTERS & PUBLISHERS, 24, ELLIOT STREET, LIVERPOOL.