tihvaxy of Che Cheolo^icd ^tminavy 
 
 PRINCETON • NEW JERSEY 
 PRESENTED BY 
 
 the Estate of 
 Rev. David Henderson G-oodwillie 
 
 PR 3330 .A9 08 1849 
 Overton, Charles, 1805-1889 
 Cottage lectures, or. The 
 Pilgrim's progress 
 
J 
 
 COTTAGE LECTURES; 
 
 OE, 
 
 THE PILGRIM'S PROGRESS 
 
 PRACTICALLY EXPLAINED. 
 
 Segijjiutr for CTottase anti jFamilg BeatJinf . 
 
 •« I know of no book— the Bible excepted, as above all comparison— which I, according 
 tP 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.' It is, in my opinion, the best summary of evangelical theology ever produced 
 by a writer not miraculously inspired," 
 
 PHILADELPHIA: M^glCALf> 
 AMERICAN SUNDAY-SCHOOL UNION, 
 
 No. 316 CHESTNUT STREET. 
 
 IfSWTORK: No. 147 NASSAU STREET BOSTON: No. 9 C0RNHIIX....iOKKr?l£ZB; 
 
 No. 103 FOURTH gTS£XI. 
 
TESTIMONIES 
 
 TO THE ENGLISH EDITION OF THE COTTAGE LECTURES ON 
 THE pilgrim's PROGRESS. 
 
 By the Archbishop of Canterbury to the Author. 
 
 " I have found time to read enough of the Lectures to be satisfied of 
 their great merit, and I congratulate you on having devised the idea, 
 as nothing was more likely to interest your people, or more suited to 
 instruct them. You need not doubt the circulation of the Lectures, 
 as soon as they become known." 
 
 The Rev. Edw. Bickersteth to the Author. 
 
 " I thank you for your Cottage Lectures on the Pilgrim's Progress. 
 t have been able to read but fi'W of them, but I like what I have read 
 touch, as very plain, simple, and evangelical, just calculated to instruct 
 and interest the poor, and help some missionaries and lay teachers in 
 their very important work of conveying saving truth to the minds of 
 the uninstructed." 
 
 The Rev. Robt. Whitehead to the Author. 
 
 "Your excellent work on the Pilgrim's Progress has greatly pleased 
 me. Its very plainness delights me ; its cheapliess, also, I think a vast 
 advantage. I hope it will have a large sale, and encourage you to 
 make fresh adventures." 
 
 Entered according to act of Congress, in the year 18-49, by the 
 
 AMERICAN SUNDAY-SCHOOL UNION, 
 
 in the Clerk's Office of the District Court of the Eastern District of 
 Pennsylvania. 
 
PREFACE. 
 
 We never knew an instance in wliicli a familiar and 
 consistent parable failed to interest persons of every 
 description. The parable of the Prodigal Son is a per- 
 fect specimen of this kind of teaching. The profoundest 
 scholar is deeply affected by its inimitable pathos; 
 while the most unlettered rustic, who would probably 
 have slept over a learned sermon upon the nature of 
 repentance, here finds his attention chained, listens 
 with deepest interest to every part of the simple nar- 
 rative, and has so thoroughly apprehended the impor- 
 tant truths which are here prefigured, that he cries 
 out at the end, with unfeigned emotion, "I am that 
 prodigal! I will arise and go to my Father!" 
 
 Now, the kind of teaching that most resembles in- 
 struction by a parable, is to teach by an allegory.- 
 Allegory is the sister of parable, and the great allego- 
 rist, whose work is popular wherever the English tongue 
 is spoken, and which is celebrated and relished in 
 almost every modern language,* is John Bunyan. By 
 the rare combination of original poetic genius of the 
 
 * For interesting particulars respecting its circulation, the reader 
 is referred to a twopenny book published by the American Sunday- 
 school Union, under the title of "The Pilgrim of Many Lands." 
 
4 PKEFACE. 
 
 highest order, and the deepest experimental acquaint- 
 ance with evangelical truth, he has thrown a bewitch- 
 ing charm over every part of the Christian's path, 
 from his first awakening in the City of Destruction, 
 until he has crossed the river that divides the land of 
 his pilgrimage from the city that he seeks, and the 
 celestial gates have closed upon him in the regions of 
 eternal day! 
 
 Few who have read the " Pilgrim's Progress" in 
 early life, and then recurred to it again in after-times, 
 have ever done so without the most exquisite emotion 
 being awakened in the heart. It touches a chord of 
 the keenest sensibility. It lights up the checkered 
 experience of real life with the romantic imaginings of 
 fancy, and imparts to the sombre hues of maturest 
 age some of the glowing tints that were painted in our 
 earliest youth. The effect is the same in kind, though 
 not in degree, as that produced by the sacred volume 
 itself. We seem again to have met with an early 
 benefactor, and to be looking into the secret spring, 
 
 " Which gave our earliest, best emotions birth ;" 
 and we enter with all our hearts into the sentiments 
 so feelingly expressed by Cowper: 
 
 "0 thou, whom, borne on fancy's eager wing, 
 Back to the season of life's happy spring, 
 I pleased remember, and, while memory yet 
 Holds fast her office here, can ne'er forget; 
 Ingenious dreamer, in whose well-told tale 
 Sweet fiction and sweet truth alike prevail; 
 Whose humorous vein, strong sense, and simple style, 
 May teach the gayest, make the gravest smile; 
 Witty, and well employed, and, like thy Lord, 
 Speaking in parables his slighted word: 
 I name thee not, lest so despised a name 
 Should move a sneer at thy deserved fame; 
 
PREFACE. O 
 
 Tet e'en in transitory life's lat« day, 
 That mingles all my brown with sober gray, 
 Revere the man whose Pilgrim marks the road, 
 And guides the progress of the soul to God." 
 
 The striking testimony borne by tbe late Dr. Arnold 
 to tbe "Pilgrim's Progress" is very remarkable. Hia 
 admiration of it was very great. *'I cannot trust my- 
 self," he used to say, "to read the accoimt of Chris- 
 tian going up to the celestial gate, after his passage 
 through the river of death." And when, in one of the 
 foreign tours of his latter years, he had read it through 
 again, after a long interval, "I have always," he said, 
 "been struck with its piety; I am now equally, or 
 even more, by its profound wisdom. His ' Pilgrim's 
 Progress' seems to be a complete reflection of Scripture^ 
 with none of the rubbish of the theologians mixed up 
 with it." 
 
 Now, since the learned and unlearned all agree in 
 admiring this wonderful book, and since its great 
 design is to illustrate evangelical truth, and to present 
 it in a captivating form, how extremely desirable is a 
 familiar and popular course of Lectures upon this un- 
 rivalled allegory ! Few books would be so well adapted 
 for family reading on Sabbath evenings. If the interest 
 of the allegory were maintained in a narrative style, 
 its meaning simply explained, and then a pointed ap- 
 plication briefly addressed to the conscience, such a 
 Lecture, we conceive, upon any part of the "Pilgrim's 
 Progress," would chain the attention of both young 
 and old, for half an hour, and, by God's blessing, 
 awaken a profitable train of thought in the breasts of 
 all. A book like this might be used with profit in a 
 Bchool-room or private house, wherever two or tlw^<^e 
 
6 PREFACE. 
 
 •were gathered together for edification and religious 
 instruction. In neighbourhoods of the new and remote 
 sections of the country, where public worship is rarely 
 held and where other means of religious instruction 
 are few and far between, a group of parents and chil- 
 dren might be readily assembled in a private house, 
 and find in this volume all the needful help, so far as 
 outward means are concerned, to secure a profitable and 
 edifying interview. Who can tell how many might be 
 awakened by such a use of this unpretending volume, 
 to flee from the "City of Destruction" and not look 
 behind them till they reach the home of the blessed! 
 
 Sometimes a Sunday-school is opened for an hour 
 or two on God's holy day in places where no oppor- 
 tunity for stated public worship is enjoyed. In such 
 cases parents and neighbours might conveniently as- 
 semble after the exercises of the school, and draw 
 from this volume such assistance as they may need in 
 conducting all the exercises of religious worship. It 
 will be observed that each Lecture is accompanied with 
 a hymn at the beginning and close, and also with a 
 form of prayer chiefly in the language of Scripture, 
 for those that may feel the need of such an aid to 
 devotion. 
 
 We are aware that many valuable contributions 
 have been made to the better understanding and spiri- 
 tual improvement of ''Pilgrim's Progress," and though 
 many simple-hearted readers may have said of some of 
 them what is reported to have been said to the vene- 
 rable Mr. Scott by a poor woman, to whom he had 
 made a present of a copy of the work with notes by 
 himself, that "she understood it all but the notes;" others 
 have pointed out new and striking features of the 
 
PREFACE. 7 
 
 work, and opened fresh sources of pleasure and profit 
 in its perusal. There is still room, however, for such 
 a volume as the present, and its adaptation to a felt 
 want is fully evinced by the rapid and wide circulation 
 of the original work. 
 
 The simple, unaffected, earnest and evangelical spirit 
 that is diffused throughout the present volume, and the 
 ingenuity with which the allegory is made to serve the 
 purposes of the author in sustaining and giving effect 
 to his admonitions and exhortations, are among its 
 chief recommendations. 
 
 The Lectures were delivered, a year or two ago, in 
 a school-room, hy the Kev. Charles Overton, Vicar 
 of Cottingham, Eng., to the people of that parish, and 
 in adapting them to the purposes of the present publi- 
 cation, due pains have been taken to impair as slightly 
 as possible the integrity of the original work. 
 
 It will be observed that the thirty lectures comprised 
 in the volume are confined to the pilgrimage of Chris- 
 tian. The story of Christiana, his wife, and their chil- 
 dren will probably be the subject of another volume. 
 'It will be observed also, that though the subjects of 
 the Lectures are taken up in the order of the events 
 of the allegory, each Lecture is entirely independent 
 of the rest. 
 
 We can heartily unite with the author of the Lec- 
 tures in the prayer that the Eternal Spirit, who mag- 
 nifies his own glorious power by the weakness of the 
 instruments which he employs, may own and bless the 
 following pages to the present and everlasting benefit 
 of many souls. Lord of all power and might! Speak 
 through these pages to the hearts and consciences of 
 many who shall peruse them. Let some poor slum- 
 
8 PREFACE. 
 
 berer in the City of Destruction be thoroughly aroused 
 by them, and effectually -warned to flee from the •wrath 
 to come. Let some true pilgrims, whose faces are set 
 to the heavenly Zion, who are sore let and hindered in 
 running the race that is set before them, and whose 
 souls are discouraged because of the way, receive here 
 a word of comfort to deliver them from their grief, 
 and to direct and encourage them in the way everlast- 
 ing. And oh, let the writer, and some that have 
 profited by his labours, be conducted safe through the 
 swellings of Jordan, be found with their true certificate 
 at the celestial gate, and be admitted through the 
 gates of the city to the glorious company that have 
 washed their robes, and made them white in the blood 
 of the Lamb; and let them sing, together with the 
 general assembly and church of the first-born whose 
 names are written in heaven: 
 
 Alleluia! Salvation to our God which sitteth 
 
 UPON THE THRONE, AND TO THE LaMB, FOE EVER AND 
 
 EVER. Amen. 
 
LECTURE I. 
 
 THE AWAKENING. 
 
 Hebrews xi. 13, 14. 
 
 iKD CONFESSED THAT THEY WERE STRANGERS AND PILGRIMS ON THE EiKTH : 
 FOR THEY THAT SAY SUCH THINGS DECL.iRE PLAINLY THAT THEY SEEK 
 A COUNTRY. 
 
 HAT a view, dear brethren, 
 we have here of all real Chris- 
 tians, in the midst of this 
 world 1}^ wilderness. This is 
 not their rest. They are tra- 
 vellers and wayfaring men. 
 They are not now at home; 
 but they are on their way 
 thither; they are going home. 
 They feel, they confess, that 
 they are strangers and pil- 
 grims on the earth ; and by their life and conver- 
 sation they declare plainly that they seek a better 
 country, that is, a heavenly. Now the joys and 
 sorrows, the difficulties and the adversaries, pecu- 
 liar to the Christian, from his first setting out to the 
 end of his journey, are very beautifully set before 
 us in the Pilgrim's Progress. I have long thought 
 
 9 
 
10 LECTURE I. 
 
 that a course of simple Lectures on this most inter- 
 esting book might be useful and instructive to 
 many ; and I have often resolved, if sufficient 
 strength and energy were given me, that I would 
 make an attempt of this kind. You must not, how- 
 ever, suppose for a moment, that it is lawful for us 
 to put any human composition, however excellent, 
 in comparison with the Divine testimony ; or that a 
 minister would be justified in making a text-book 
 of any book except the book of God. It is only as 
 the Pilgrim's Progress illustrates, explains, and en- 
 forces the vital and solemn truths of the Bible, that 
 we can make use of it, when we assemble and meet 
 together, as now, for prayer and rehgious instruc- 
 tion. Regarded in this point of view, we shall find 
 the Pilgrim's Progress well calculated to interest 
 our minds, to affect our hearts, and to guide our feet 
 in the way everlasting. 
 
 We shall now confine our attention to three im- 
 portant particulars, which meet us at the first open- 
 ing of the book. 
 
 I. The Pilgrim's awakening to a sense of sin : 
 *II. His conversation with his family : and, 
 III. His first interview with Evangehst. 
 
 May the Holy Spirit abundantly bless our under- 
 taking. Oh that we may every one be truly con- 
 vinced of our guilt and danger, effectually warned 
 to flee from the wrath to come, and declare plainly 
 by our life and conduct, that we are strangers and 
 pilgrims on the earth, looking for a city that hath 
 foundations, whose builder and maker is God ! 
 
 I. We have to consider the Pilgrim's sense of his 
 
THE AWAKENING. 11 
 
 sin and danger. See how he is first introduced to 
 our notice. " I saw a man clothed vAdth rags, stand- 
 ing in a certain place, with his face from his own 
 house, and a book in his hand, and a great burden 
 upon his back." O affecting picture of every soul 
 of man, when, under the teaching of the Holy- 
 Spirit, he comes to his right mind, and is about to 
 return from the far country to his heavenly home. 
 This does not represent the awakened penitent as 
 he appears to others, but as he sees himself in his 
 own heart, and as he really 'is in the sight of God. 
 " He is clothed with rags." He knows and feels that 
 he is destitute of every thing to recommend him to 
 the favour of God. He has nothing wherewith to 
 come before the Lord ; nothing that can endure his 
 penetrating eye; nothing that can abide his right- 
 eous judgment. He has nothing to be proud of; 
 nothing to enable him boldly to hft up his head. 
 Instead of this, his language is, Behold, I am vile. 
 He lies down in his shame, and confusion covers 
 him as a garment. He feels now the truth of the 
 humiliating confession of the ancient church : We 
 are altogether as an unclean thing, and all our 
 righteousnesses are as filthy rags. " His face is 
 turned from his own house." The awful realities 
 of eternity have made him indifferent to temporal 
 enjoyments. How little now do all his present 
 plans and pleasures, and interests and pursuits, 
 appear in his sight. He feels that one thing is 
 needful ; that his sweetest earthly comforts, and his 
 choicest temporal blessings, must not stand in the 
 way of his everlasting salvation. He remembers 
 that it is ^aid, how solemnly said, Whosoever he 
 he of you that forsaketh not all that he hath, he 
 cannot be my disciple. " A book is in his hand " 
 
12 LECTURE I. 
 
 The awakened sinner can no longer persist in the 
 fearful neglect and sinful disregard of God's Holy 
 Word which he has hitherto practised. He seeks 
 out the book of the Lord, and reads. He is anx- 
 ious for information upon a matter of the first im- 
 portance, and in which his everlasting all is in- 
 volved. He sitteth alone and keepeth silence. He 
 ponders continually the solemn declarations con- 
 tained in the book of God. In that law doth he 
 meditate day and night. " He has a great burden 
 upon his back." Oh the weight of unpardoned sin! 
 Every one who is really awake has some appre- 
 hension of the meaning of this. Mine iniquities, 
 he says, as a heavy burden, are gone over my 
 head. Conscience brings up, and memory records 
 against him, innumerable instances, in which he 
 has incurred the displeasure of the God who made 
 him. He has obtained some true sight and proper 
 sense of his manifold sins and wickedness. The 
 remembrance of them is grievous unto him ; the 
 burden of them is intolerable. Not yet, however, 
 has he been sufficiently humbled nor learned pro- 
 perly the malignant nature of sin, as contrary to 
 God, and as an offence committed against him. See 
 how this deeper conviction is produced. 
 
 " He opened the book and read therein, and as 
 he read he wept and trembled, and not being able 
 longer to contain, he brake out with a lamentable 
 cry, saying, What shall I do?" His convictions 
 deepened with his increasing knowledge of the 
 book. The more an awakened sinner searches into 
 the Holy Scriptures, before he is established in the 
 gospel of peace, the more his distress inceases. He 
 dare not, however, cease to read. Painful and hu- 
 mihating are the discoveries which he is continually 
 
THE AWAKENING. 13 
 
 making ; and he finds that by increasing knowledge, 
 he increaseth sorrow, but still does he follow on to 
 know. His heart is softened. He reads with self-ap- 
 plication. So deeply is he sensible of his guilt, that all 
 the curses that are written in the book of the law ap- 
 pear to be especially addressed to him. He cannot 
 as yet apprehend the promises. If he thinks of 
 these at all, he considers them addressed to any one 
 rather than to himself. The Holy Spirit gives him, 
 through the word, still clearer views of the glorious 
 hohness and terrfble justice of that God with whom 
 he has to do, and against whom all his sins have been 
 committed. At the same time he obtains also, by 
 the same means, a deeper sense of the desperate 
 wickedness and exceeding sinfulness of his own 
 heart. At length, hke Peter's hearers, he is pricked 
 in his heart, he can refrain no longer, and like them 
 he earnestly inquires. What must I do ? 
 
 Here, beloved brethren, let us pause for a moment, 
 to make a most important inquiry. Do we know 
 any thing of this individual conviction of sin ? The 
 time and the manner, the circumstances and the 
 degree, in which these convictions are wrought in 
 the heart by the Holy Spirit, will greatly vary in 
 different travellers to the same celestial city. But 
 oh, let us seriously remember, the life of faith and 
 grace invariably begins with experience of this kind. 
 If we are akogether unacquainted with it, we can 
 be Christians only in name and appearance, but not 
 in deed and in truth. 
 
 He knows no hope who never knew a fear. 
 How can we have a good hope through grace that 
 our sins are pardoned, and that we are personally 
 interested in the atoning sacrifice of the Lamb of 
 
14 LECTURE I. 
 
 God, if we never saw the plague of our fallen na- 
 ture, never bewailed the oifences of our sinful lives? 
 Who is it that has said, " They that be whole need 
 not a physician, but they that are sick. I came 
 not to call the righteous, but sinners to repentance." 
 
 II. We proceed now to consider the Pilgrim's 
 conversation with his family. For some time he 
 kept his distress locked up a secret in his own 
 breast. Finding, however, that ^this concealment 
 only increased his anguish, at length he opened his 
 mind to those with whom he hved. Addressing 
 them by the most endearing terms, he told them 
 how the troubles of his heart were enlarged. I am 
 undone, he said, by reason of the burden that lieth 
 hard upon me. Then, in the most solemn lan- 
 guage, he warned them that they too were in- 
 volved in the same condemnation, and exposed to 
 the same danger of which he was so greatly afraid. 
 I am certainly informed, he proceeded to say, that 
 this our city shall be burnt with fire from heaven, 
 in which fearful overthrow we shall all miserably 
 come to ruin, except (which I do not yet see) some 
 way of escape may be found. Little consolation 
 did the Pilgrim derive from opening his mind to his 
 carnal relations. They had no experience them- 
 selves of the burden of which he complained, and 
 therefore they laughed at his fears. They gave no 
 credence to that word of warning which had so 
 deeply affected Christian, (for that was the Pilgrim's 
 name,) and therefore they treated as idle tales all 
 the awfu] things which he told them about the ap- 
 proaching destruction and the burning fire. First, 
 they tried to laugh him out of his fears, and to hush 
 his convictions with carnal expedients. But this 
 
THE AWAKENING. 15 
 
 would not do ; me wound was too deep to be healed 
 with slight remedies. After they had put him to 
 bed, and all the attempts they made to soothe and 
 compose him, and to restore him to his former state 
 of mind, he told them that he only grew worse and 
 worse. They then proceeded from ridicule to 
 harshness. But Christian gave himself more en- 
 tirely to meditation, and reading, and prayer. He 
 would walk solitarily in the fieJds, sometimes read- 
 ing and sometimes praying, and thus for some days 
 he spent his time. 
 
 Dear brethren, how much there is in all this for 
 our direction and instruction. When a person be- 
 gins to give the first proof of coming to his right 
 mind, often do his carnal friends say of him, that 
 he is losing his senses. Much that passes within 
 ihe penitent's breast was perhaps never intended 
 to be divwlged to human ears. The heart knoweth 
 its own bitterness, and a stranger doth not inter- 
 meddle with its joy. If you are only thoroughly 
 awakened yourself, you must try to awaken others. 
 You must not by any means shrink from addressing 
 to those who more especially belong to you, the lan- 
 guage of affectionate entreaty and solemn warning. 
 But be not surprised if you meet with reproach and 
 contempt where you,expected to find sympathy and 
 help. How often is it found that a man's foes 
 shall be those of his own house. Unless God, by 
 his Holy Spirit, open the eyes and teach the hearts 
 of those among whom you dwell, they will ridicule 
 your spiritual fears, and treat those solemn passages 
 of Scripture, which make you tremble, as if they 
 meant nothing at all. Nay, more than this, you 
 are sure to meet with those who will invent a thou- 
 sand schemes, and use a thousand artifices, to hush 
 
16 LECTURE I. 
 
 your fears, and to make you thoughtless and care- 
 less, even as they. Just as Christian's friends got 
 him to bed, and tried to efface his serious impres- 
 sions, so do worldly people invariably act to the 
 awakened sinner. They try to have him again 
 locked up in the slumber of carnal security. If 
 that will not do, they endeavour to frighten him out 
 of his religion, and labour by persecution and re- 
 proach to expel what they consider the strange and 
 fanciful notions which he has adopted. But mark, 
 dear brethren, how the true Pilgrim, when so tried, 
 is distinguished from all others. He is neither to 
 be soothed nor terrified out of his impressions. He 
 can find no ease or abatement of his spiritual ais- 
 tress from any thing that is ministered for his relief 
 by carnal friends. Miserable comforters are they 
 all, and physicians of no value. And so he tells 
 them. He assures them, that after all they have 
 done, like the woman in the gospel before she came, 
 to the true Physician, he only grows worse and 
 worse. He fears the anger of God more than the 
 revilings of men, and therefore he is not daunted by 
 all the clamour that is raised against him. Per- 
 ceiving, however, that so little good is to be done at 
 present, by intercourse with his fellow-creatures, he 
 more resolutely cultivates corflmunion with God. 
 He gives himself unto prayer. 
 
 This, beloved, is the true way to seek peace and 
 ensue it. How little can man do for the relief of 
 him whom God has wounded, and in whose con- 
 science the arrows of the Almighty stick fast ! 
 The same hand that planted the wound must again 
 be stretched out for its healing. Whenever a per- 
 son is deeply convinced of his sin and danger, and 
 continues diligently to study the Scriptures, and 
 
THE AWAKENING. IT 
 
 earnestly to pray for Divine teaching, he is certain 
 eventually to be guided into the way of peace. 
 Every one that asketh receiveth, and he that seek- 
 eth findeth, and to him that knocketh it shall be 
 opened. All needful instruction shall surely be 
 given, all requisite instructors shall certainly be 
 sent. This brings us to consider 
 
 III. Christian's first meetingr with Evansfehst. 
 While he was in this awakened state, actually ask 
 ing, What must I do, and reading and praying, a 
 man called Evangehst, (which is the name of every 
 true minister of the gospel,) came and stood before 
 him. The conversation that took place between 
 them is very instructive. Evangelist asked the 
 weeping man, For what reason he was crying? 
 To this he repHed, I perceive by the book in my 
 hand that I am condemned to die, and after that to 
 come to judgment; and I am as unwilling to die as 
 I am unable to stand before God in judgment. Oh 
 what an opening out is here of the inmost heart of 
 a convinced sinner. This book tells me I must die. 
 It tells me the wages of sin is death ; and the soul 
 that sinneth it shall die. I have broken God's holy 
 law ; I am a sinner, and therefore this fearful sen- 
 tence is denounced against me : I must die. But 
 I feel an inward shrinking from the execution of 
 this sentence. I am unwilling to die ; I am not 
 prepared to die ; I am afraid to die. This book 
 tells me too, that God will bring me into judgment 
 for all that I have done during the time of my hfe, 
 and that I m*st be judged according to my works. 
 But my works cannot stand the severity of God's 
 judgment. My own heart condemns me. And 
 shall not he who is greater than ray heart, and who 
 
 2* 
 
18 LECTUKE I. 
 
 knowetli all things, condemn me also? If God 
 deals with me according to my works, my ruin is 
 inevitable. How can I stand before this holy Lord 
 God ? I am afraid to appear before his dreadful 
 bar. Who may abide the day of his coming, and 
 who shall stand when he appeareth ? 
 
 The manner in which Evangelist proceeded, after 
 this, to probe the wound of Christian, is very strik- 
 ing. Since, (said he to the trembhng penitent,) since 
 this life is attended with so many evils, why are 
 you not willing to die ? Now observe from the an- 
 swer the depth of Christian's conviction. I fear, 
 he said, that this burden, which is upon my back, 
 will sink me lower than the grave, and that I shall 
 fall into Tophet, that is, into the fearful place, pre- 
 pared of old for the grand adversary and all his 
 adherents. When death approaches, I must go to 
 prison, and then to judgment, and from thence to 
 the place of execution. These are the thoughts 
 that trouble me. This is the reason for which I 
 cry. Dear brethren, if death were all, if there was 
 nothing to be apprehended after death, it might be 
 well to rush at once into eternity, and there to seek 
 refuge from the many evils and calamities with 
 which we are encompassed. But where can a 
 never-dying soul flee from the presence of its 
 offended God? Can it avoid his presence by 
 escaping from the body? Oh no. "If I make my 
 bed in hell Thou art there." It is not from the 
 many sorrows of this present life, that the awakened 
 sinner is mainly anxious to fly. It is to be dchvered 
 from his burden of sin ; that sin which, unless re- 
 moved, he feels must sink him lower than the grave 
 Have you, my brethren, known any thing of this 
 painful apprehension? Oh remember that \i is 
 
THE AWAKENING. 19 
 
 appointed unto men once to die, and after death the 
 judgment. If you are not fit to die, you are not fit 
 to appear before God in judgment. "Agree with 
 thine adversary quickly, while thou art in the way 
 with him, lest he hale thee to the judge, and the 
 judge deliver thee to the officer, and the officer cast 
 thee into prison : for thou shalt not depart thence, 
 until thou hast paid the very last mite." 
 
 The direction given by Evangelist is immensely 
 important. He pointed with his finger to a distant 
 wicket-gate, and told the trembling Pilgrim that he 
 must enter therein. Christian's eyes were so dim, 
 and his mind was so agitated, that he could not see 
 the gate, even when it Avas plainly pointed out. He 
 had no doubt, however, as to the direction in which 
 Evangehst pointed, and he was able to discern a 
 shining light between him and the gate. This was 
 all that he needed at present, and quite sufficient 
 for his immediate use. Keep, said Evangelist, that 
 light in your eye, and go up directly thereto ; so 
 shalt thou see the gate, at which, when thou knock- 
 est, it shall be told thee what thou shalt do. 
 
 Here observe, how true it is, that man's extre- 
 mity is God's opportunity. How seasonable was 
 the meeting of the despairing Pilgrim with Evange- 
 list ! The Holy Scriptures are of themselves able 
 to make us wise unto salvation ; and that is wise 
 enough. But it generally pleases God to employ 
 the instrumentality of some Evangelist, some faith- 
 ful minister of the gospel, in imparting peace and 
 consolation to the wounded conscience. Since the 
 world by wisdom knew not God, it pleased God by 
 the foolishness of preaching to save them that 
 beheve. Are any of you, dear brethren, going 
 heavily and weighed down under the load of sin ? 
 
20l LECTUKE I. 
 
 Do not then be surprised if we probe your wounds 
 before we attempt to heal them. If you are slightly 
 wounded you will be content with a slight cure ; 
 but if you are thoroughly wounded, nothing will 
 satisfy you but a thorough cure. When the minis- 
 ter points out to you the narrow way of life, by 
 faith in Jesus Christ, it may not at first be plain 
 and visible to you. But only be looking unto Jesus, 
 and go in the right direction. Obey what is plain, 
 and what you see not now, you shall see presently. 
 Keep your eye fixed upon the shining light of 
 God's most holy word. The entrance of thy word 
 giveth light, it giveth understanding to the simple. 
 Be faithful to that light, and follow up your convic- 
 tions. Dread nothing so much as to smother your 
 convictions, and to rebel against your light. Keep 
 that light in your eye, and go up directly thereto, 
 and when you knock at the gate, it shall be told 
 you what you have to do. "To the upright there 
 ariseth light in the darkness." "His going forth 
 is prepared as the morning;" and "then shall we 
 know, if we follow on to know." " Jesus said. If 
 any man will do his will, he shall know of the doc- 
 trine, whether it be of God, or whether I speak of 
 myself." 
 
 THE HYMN. 
 
 My former hopes are fled, 
 
 My terror now begins ; 
 X feel, alas, that I am dead 
 
 In trespasses and sins. 
 
 Ah, whither shall I fly ? 
 
 I hear the thunder roar; 
 The law proclaims destruction nigh, 
 
 And vengeance at the door. 
 
THE AWAKENING. 2% 
 
 When I review my ways, 
 
 ] dread impending doom ; 
 But hark, a friendly whisper says, — 
 
 "Flee from the wrath to come." 
 
 I see, or think I see, 
 
 A glimmering from afar ; 
 A beam of day, that shines for me, 
 
 To save me from despair. 
 
 Forerunner of the sun. 
 
 It marks the pilgrim's way; 
 I'll gaze upon it while I run, 
 
 And watch the rising day. 
 
 THE PRAYER. 
 
 O thou great and glorious Lord God, the God of the spi- 
 rits of all flesh, we humbly beg thy blessing upon the solemn 
 truths which have now been brought before us. For thy 
 dear Son Jesus Christ's sake, send thy Holy Spirit into our 
 hearts, and eflfectually convince us of sin. Show us that we 
 are altogether as an unclean thing, and that all our righteous- 
 nesses are as filthy rags. May we burst every tie, which 
 prevents the salvation of our souls. May thy holy word be 
 our constant study ; and may it discover to us our true con- 
 dition in thy sight. If we have never yet done so, Lord 
 grant that we may now individually inquire, " What must I 
 do to be saved ?" Enable us by thy grace to act with wis- 
 dom and faithfulness to those around us, especially to our 
 kindred according to the flesh. May we warn them of their 
 danger ; and if they refuse to hearken, oh let them not pre- 
 vail upon us to sleep as do others, but may we give ourselves 
 to prayer. And when we feel that we are exposed to thine 
 anger, and that the heavy burden of our sins will sink u3 
 lower than the grave ; oh do thou in mercy send us a faith- 
 ful Ambassador to do the work of an Evangelist. Send out 
 thy light and thy truth, and guide our feet into the way of 
 peace. Make us perfectly to know thy Son Jesus Christ, to 
 be the way, the truth, and the life. Give us grace to be 
 faithful to the light we have, that in due time more light may 
 be given to us. May we follow on to know thee, and con- 
 stantly knock at the gate of mercy, until it is opened to us 
 and vye are there told what things we ought to do. We ask 
 this in the name and for the sake of Jesus Christ our only 
 Lord and Saviour. Amen. 
 
LECTURE II. 
 
 TEMPTATIONS TO DRAW BACK. 
 
 In all my Lord's appointed ways, 
 
 My journey I'll pursue ; 
 Hinder me not, ye much loved saints, 
 
 For I must go with you. 
 
 Through floods and flames, if Jesus leads, 
 
 I'll follow where he goes ; 
 Hinder me not, shall be my cry, 
 
 Though earth and hell oppose. 
 
 Through duty and through trials too, 
 
 I'll go at his command : 
 Hinder me not, for I am bound 
 
 To my Immanuel's land. 
 
 Hebrews xi. 15. 
 
 AND TRUIT, IF THET HAD BEEN MINDFUL OP THAT COUNTRY FROM WHENCB 
 THEY CAME OUT, THEY MIGHT HATE HAD OPPORTUNITY TO HAVE RE- 
 TURNED. 
 
 When a person is really convinced of sin, and 
 begins in earnest to seek after the salvation of 
 Christ, he becomes a pilgrim. Then he perceives 
 how necessary it is for him " to escape for his life ;" 
 and he turns his back upon the City of Destruction, 
 breaks loose from the various ties, the sins and fol- 
 lies, the pleasures and pursuits, that have hitherto j 
 bound him to this present evil world, and he sets < 
 22 \ 
 
TEMPTATIONS TO DRAW BACK. 23 
 
 his face steadfastly to the heavenly Jerusalem. Sel- 
 dom, however, does he proceed far, before he en- 
 counters various temptations and inducements, 
 which strongly urge him to relapse again into his 
 former state of insensibility and carnal security. 
 " And truly, if he had been mindful of that country 
 from whence he came out, he might have had op- 
 portunity to have returned." 
 
 We left our pilgrim, in the last lecture, just after 
 the important instructions he had received from 
 Evangelist. The temptations that he met with to 
 return to the City of Destruction, at his very outset 
 from it, w411 form the subject of our present dis- 
 course. These temptations arose from three dif- 
 ferent sources : 
 
 I. The clamour of his family. 
 II. The advice of worldly neighbours. 
 III. The sad despair into which he fell. 
 
 Let us try to view these important particulars, in 
 the light of God's holy word, and may the Holy 
 Spirit make the consideration of them profitable to 
 our souls. 
 
 I. The first temptation which Christian met with 
 to turn him back, arose from the clamour of his 
 family. No sooner had he received the important 
 instructions of Evangelist, than he followed them 
 immediately. He could not indeed actually see the 
 gate through which he must enter, although Evan- 
 gelist pointed it out to him. But he had sufficient 
 light for his present direction. He knew clearly 
 which way he was to take. A shining hght was 
 before him, and he was cheered with the sweet as- 
 
24 LECTURE II. 
 
 surance that, if guided by that, all would be plain 
 in due time. With this promise, therefore, and 
 this information, he not only set off, but he began 
 to run. He had not, however, run far from his 
 own door, when his wife and children began to cry 
 after him, and begged him to return. You remem- 
 ber before he had actually set out, how solemnly 
 and affectionately he had spoken to them. Oh how 
 glad he would have been, if only they would have 
 gone with him ! But they would not at that time 
 listen to his voice. They did not see and feel as he 
 did, and he could not change their hearis. Now 
 therefore, that they are crying after him, and beg- 
 ging him to stay, what are they doing ? They are 
 asking him to resist the clear light that has been 
 imparted to his conscience ; to disobey the plain 
 and positive direction which he has received, and 
 thus to involve him in that impending destruction, 
 which he is anxious above all things to escape. 
 The manner m which Christian acted under this 
 temptation, is touching and affectiilg in the extreme. 
 "He put his fingers in his ears, and ran on crying, 
 Life ! life ! eternal life ! So he looked not behind 
 him, but fled towards the middle of the plain." "He 
 put his fingers in his ears." He durst not trust him- 
 self to give any ear to the seductive voices of those 
 whom he loved so well. He felt it unsafe to stop 
 for a moment to parley with the temptation. "He 
 ran on." He was certain that nothing but retaining 
 in his soul a quick and lively sense of the all-ab- 
 sorbing importance of eternal things, could save 
 him from this snare, and therefore he cried as he 
 ran, "Life ! life ! eternal life !" Nay, so jealous was 
 ne of his own heart, and so deeply did he feel that it 
 might be enticed back again to the place from which 
 
TEMPTATIONS TO DEAW BACK. 25 
 
 he had set out, that he ventures not to stay in all 
 the plain, 
 
 Or cast one longing, lingering look behind. 
 
 He remembers Lot's wife. "He looked not behind 
 him, but fled towards the middle of the plain." 
 
 Some of you, my brethren, may at present be in 
 circumstances somewhat similar to these. Listen 
 then very attentively to the scriptural admonitions 
 that are here addressed to you. When you have 
 the plain word of God for your guide, make hast© 
 and delay not to keep the commandments of God» 
 You are engaged in a matter that requires haste,, 
 when you are fleeing from the wrath to come. B@ 
 anxious therefore, not only to walk in the narrow 
 Way of life, but to run the race which is set before^ 
 you. And oh remember, w^hatever enticing voices 
 may endeavour to stop your progress, or to call you 
 back, remember, I say, that you are escaping for 
 your life. It is still, dear friends, almost impossible 
 for any one, thoroughly awakened to the value of 
 his souJ, to take a decided part and to follow the 
 dictates of an enhghtened conscience, and not to be 
 tried with the entreaties of carnal relatives. If you 
 are thoroughly awake, and they are not^ how can it 
 be otherwise ? If you are confident, from God's 
 word, that the life you have been leading can only 
 issue in eternal death, and they see no manner of 
 harm in such a life, what can you expect ? Be sure 
 that you first use all prudent, all afl^ectionate, and 
 all solemn means to bring them to a better mind, 
 and to induce them to set out with you on a new 
 and a better course. But if they altogether refuse, 
 to do this, if they have no heart for the narrow way 
 and the strait gate ; if they will neither go in them- 
 
26 LECTtUB m 
 
 selves, nor suffer others that were entering ; then 
 consider, very seriously* what you have to do. If 
 you cannot go to heaven in company, go alone ! 
 Resolutely stop your ears to all the representations 
 of your unconverted friends and relations ; and oh 
 remember that death, eternal death, is behind you, 
 nrid life, eternal life, before you ! If you are at all 
 disposed to compromise, or to listen to the entreaties 
 of the worldly and the unawakened, this will cer- 
 tainly be the result. While you do not at all bene- 
 fit them, they will most certainly injure or ruin 
 you. You will soon lose the quick impression 
 which you now have of eternal things. You will 
 sink into indifference and worldliness, and uncon- 
 cern; and if death overtake you in such a state, 
 you will miserably perish under the aggravated sin 
 of having resisted the Holy Ghost, and fought 
 against the convictions of your own conscience. 
 Oh consider, " What will it profit a man if he shall 
 gain the whole world and lose his own soul !" You 
 had better break asunder the nearest and dearest of 
 all earthly ties; you had better suffer the loss of all 
 things, life, health, reputation ; better far to lose 
 them all than lose your soul. " If thy right hand 
 offend thee, cut it off, and cast it from thee." Say, 
 did not the Pilgrim do well when " he stopped his 
 ears, and ran on crying: Life, life, eternal life; 
 . and looked not behind him, but fled to the middle 
 of the plain?" Go thou and do hkewise. 
 
 II. Let us now pass on to consider Christian's 
 next temptation to return. This- arose from the ad- 
 vice of his carnal neighbours. Obstinate and Pli- 
 able. These two men were more zealous in their 
 •endeavours to brine: him back than the rest of his 
 
TEMPTATIONS TO DRAW BACK. 27 
 
 acquaintance, and they set out after him for this 
 purpose. As soon as they overtook him, they 
 plainly told him that this was their intention ; but 
 Christian ansAvered, he could by no means consent 
 to return with them to the City of Destruction. It 
 was, he owned, his native place; but now he was 
 most certainly assured, that every individual Hving 
 and dying there, must sooner or later perish with 
 an overthrow ; and therefore, instead of turning 
 back with them, he earnestly invites them to go 
 along with him. In vain does he represent to Ob- 
 stinate the superior value of the blessings to be 
 gained to those which must be relinquished. In 
 vain does he speak of the goodly inheritance, and 
 appeal to his book, the book of the King, for the 
 certainty of what he says. Obstinate cares nothing 
 for the book that opposes his wishes and inclina- 
 tions, and contemptuously says : "Away with your 
 book," urging him again to return. But he has 
 laid his hands to the plough and cannot look back. 
 Seeing then that no impression was to be made 
 upon Christian, Obstinate proposes to his comrade 
 Pliable that they leave him, as a weak and foolish 
 person, who was determined to follow his own dis- 
 ordered fancy. But lo ! the few good words which 
 Christian had uttered are now found to have made 
 some impression upon Pliable ; and instead of join- 
 ing in the reviling of his comrade, he declares that 
 his heart inclines to go on pilgrimage. The joy of 
 Christian, and the indignation of Obstinate, are 
 about equal at this unexpected declaration. Pliable 
 proposes his resolution to cast in his lot with Chris- 
 tian ; and Obstinate returns alone to the city of 
 Destruction. Now Pliable had hastily caught at 
 the good things mentioned by Christian, and desired 
 
28 LECTURE IL 
 
 to possess them ; but he had no burden upon his 
 back, and he had not counted the cost of the journey 
 upon which he was entering. His conversation 
 evidently savours of one who fondly aspires to the 
 wearing of a croivn, without any intention of first 
 bearing a cross. He inquires first, very properly, 
 if Christian knows the way to the celestial city ; 
 and upon what ground he is assured of the cer- 
 tainty of the things of which lie speaks. And 
 Avith great propriety Christian refers to the instruc- 
 tion of Evangehst, and the testimony of one who 
 cannot lie. But his principal questions refer to the 
 good things to be enjoyed in the better land. When 
 he hears of the everlasting kingdom, and the glitter- 
 ing crown, the wiping away of every tear, and com- 
 munion with saints and angels in the blissful pre- 
 sence of God and of the Lamb ; when he listens to 
 this, his feelings are highly wrought upon, and he 
 says : "the hearing of this is enough to ravish one's 
 heart." He rejoices at the terms on which this 
 goodly inheritance is to be obtained. When Chris- 
 tian tells him, it is recorded in the book, that if we 
 be truly willing to have it, the Lord of that country 
 is truly willing to bestow it upon \\s freely, then his 
 joy is greatly excited, and he proposes to Christian 
 that " they mend their pace." He heard the word 
 and anon with joy received it, but he had no root in 
 himself, and, as we shall see presently, in time of 
 temptation he fell away. Now, though Christian 
 spoke to him of these glorious promises, it is clearly 
 evident, from the beginning to the end of the con- 
 versation, that the main difference between the two 
 consisted in this : " Christian was deeply convinced 
 of sin ; Pliable was not." When Obstinate went 
 back, Christian said, "Had he but felt what I have 
 
TEMFl^TIONS TO DRAW BACK. 29 
 
 felt, of the powers and terrors of what is yet unseen, 
 he would not thus lightly have given us the back." 
 And when Pliable, excited by the glowing descrip- 
 tion of the glory to be revealed, proposed to mend 
 their pace, Christian, with great point and humility 
 replied, "I cannot go so fast as I would, by reason 
 of this burden which is upon my back." 
 
 (1.) Learn, dear brethren, from all this, first of all, 
 the necessity of decision. How did Christian pre- 
 vail over the arguments of Obstinate and Pliable 
 when they came upon him, resolved to bring him 
 back to the City of Destruction ? By what means 
 was he enabled to send one of them back ashamed, 
 and to induce the other to change his resolution, 
 and to profess the faith which he came to oppose ? 
 It was by a bold, firm, and unyielding maintenance 
 of the great truths which he had learned from his 
 book, and which he had felt in his heart. Let us 
 seek to have a deep, reahzing impression of eternal 
 things upon our hearts, and to have the word of 
 truth well treasured up in our memory. Then we 
 shall not be of the number of those who draw back to 
 perdition ; and we shall know how to answer every 
 man that asketh us a reason of the hope that is in 
 us. Let us show clearly that we are influenced 
 ourselves by the truth we profess ; that, at what- 
 ever cost or sacrifice, we have renounced the world 
 and all the vain things of which it can boast, for the 
 service of Christ ; and who can tell what shall be 
 the result ? We shall at any rate be able to put 
 to silence the ignorance of foolish men ; and, for 
 aught we know, they who were most opposed to 
 our principles may be induced to embrace and 
 profess them. It is the decided, uncompromising 
 follower of Christ, that he owns and honours as his 
 
 3* 
 
80 LECTURE II. 
 
 instrument in gathering others to him, besides those 
 that are gathered. If you are a real Christian, 
 your principles are taken from the word of eternal 
 truth. You cannot alter them. You must not 
 flinch from them. Oh do not attempt to make them 
 more palatable to the taste of the ungodly ! If you 
 are right, they must adopt your principles, while i 
 is at your peril, if you adopt theirs. " Let them 
 return unto thee, but return not thou unto them." 
 
 (2.) Again, let us all learn to distinguish an easy 
 pliable disposition from the broken heart of a genu- 
 ine penitent. You may be very opposite to an ob- 
 stinate man, with whom you have been associated. 
 You may have a great respect for real Christians ; 
 but if you confine your view only to the bright side 
 of religion ; if you are carried away by its lively 
 representations of peace and rest, and joy and glory, 
 without any thorough awakening to the power and 
 terror of the unseen world, and without any feeling 
 of the burden upon your back, — I mean a sense of 
 your depraved and sinful state, — if this, I say, be 
 your experience, "your goodness will only be as 
 the morning cloud and the early dew." You are only 
 a stony-ground hearer. Notwithstanding your lively 
 emotions, your ready profession, your joyful feel- 
 ings, and your hasty movements, you have no root 
 in yourself. You will endure but for a season. 
 When tribulation or persecution ariseth because of 
 the word, you will be offended. Oh the unspeakable 
 blessing of a thoroughly awakened, a deeply humble 
 heart ! Let us remember that this is the special 
 work of the Ploly Spirit ; and however painlul or 
 distressing, let us constantly seek, that by his 
 gracious operation it may be actually wrought 
 within us. 
 
TEMPTATIONS TO DRAW BACK. 31 
 
 III. We come now to consider the next tempta- 
 tion of Christian to turn back. This, as we shall 
 find, proved the unsoundness of Phable's profession. 
 As they two journeyed on, they drew nigh to a 
 very miry Slough, called the Slough of Despond. 
 They both, through heedlessness, were plunged in 
 the bog, and, to their utter amazement, were left 
 for awhile to stick fast in the mire and the clay, 
 where there was no standing. Christian, however, 
 fared much worse than his new companion in this 
 unexpected trouble. By reason of the burden upon 
 his back, with which the other was unencumbered, 
 he sunk much deeper and was less able to do any- 
 thing for himself. 
 
 This calamity was too much for Phable. He 
 began to be offended, and angrily spoke to Chris- 
 tian, as if he had deceived and betrayed him. Is 
 this, he said, the happiness of which j^ou have been 
 telling me ? Let me onjy get out of this place with 
 my hfe, and you shall possess the brave country 
 alone for me. Then, with a desperate effort, he 
 contrived to reach the side of the bog nearest to his 
 own house, in the City of Destruction ; managed to 
 extricate himself from the mire, and instantly, with 
 all speed, returned to his home. Not so the poor 
 burdened Pilgrim. Though left alone to sink and 
 stick in that fearful place, and weighed down by his 
 burden into its lowest depths, he has still a greater 
 dread of the place from which he set out, than he 
 has of his present uncomfortable position. And 
 therefore all his efforts are directed to reach the 
 side which was farthest from his house ; the side 
 which lay in the direction of the wicket-gate. This 
 showed the uprightness of his heart ; for though 
 in his haste, and for want of more diligent heed, he 
 
82 LECTURE II. 
 
 had missed altogether the steps, by which be miglit 
 have safely passed this dangerous wa}', he still 
 struggled in the right direction, and entertained not 
 a moment the thought of returning back, to be free 
 from his trouble. He had no power, however, to 
 help himself. " He could not get out, because of 
 the burden that was upon his back." But he found 
 the aid that he required in the midst of his per- 
 plexity. A man whose name was Help, came to 
 him, and having asked him a few questions, to as- 
 certain his views and wishes, immediately took his 
 hand and drew him out, and set him on good ground, 
 and bade him go on his way. 
 
 When this man, Help, was questioned why the 
 Lord of the country suffered this place to remain 
 unrepaired, to the great annoyance of Pilgrims, he 
 answered the inquiry most wisely. In the first 
 place, the nature of the soil was such, that it could 
 not be thoroughly mended. All the doubts and 
 fears, and terrors and discouragements, of those who 
 were either partially or entirely convinced of sin, 
 descended into this place. And by meeting to- 
 gether, and settling here, they caused the ground 
 to be as it was. The Lord of the country has no 
 pleasure in this bog remaining as a snare and a trap 
 to his Pilgrims. He has charged his servants in 
 all ages dih'gently to labour for the benefit of tra- 
 vellers, when they approach this region. Fie has 
 commanded them to show how unfounded are their 
 fears, and how unnecessary it is for genuine peni- 
 tents to fall into these pits. But after all their 
 labour, the Slough of Despond still remains, and 
 every soul of man, fleeing from the City of Destruc- 
 tion, and striving to enter in at the Strait Gate, is 
 liable for awhile (and especially upon his first setting 
 
TEMPTATIONS TO DRAW BACK. 33 
 
 cnt) to slip into this fearfuJ place, and to be plunged 
 in darkness, and doubt, and despondenc}^ respect- 
 ing his escape. But the good will of the Lord of 
 the country is most especially seen in this. He has 
 caused his gracious promises, like so many steps, 
 to be placed from one side of the Slough to the other. 
 By taking heed to these, and making a proper use 
 of them, all Pilgrims, under their heaviest burdens, 
 might pass over safely without ever being defiled 
 with the mire of despond. Few, however, very 
 few, are so happy as to find these steps, and to use 
 them directly ; indeed, there are seasons when they 
 are hardly seen ; or if they are, men, through the 
 dizziness of their heads, step beside, and then they 
 sink into despondency, although the steps of pro- 
 mise are hard by. 
 
 The application of this part of the allegory must 
 be evident to us all. 
 
 If we have set out on the heavenly road, and 
 would not, like Phable, turn again to folly, let us 
 expect tribulation as we journey on, and be pre- 
 pared to meet it with unflinching face. What is 
 the meaning of denying ourselves daily, taking up 
 the cross and following Christ ? Why has he told 
 us, " In the world ye shall have tribulation ?" yea, 
 and that " through much tribulation we must enter 
 into the kingdom." Why is all this ? and what does 
 it mean, if the hfe of a Christian consisted in that 
 constant round of business and amusement, in which 
 many consume their days ; or if it were consistent 
 w4th that self-indulgent, self-pleasing life, which all 
 men naturally choose for themselves ? Alas, how 
 many Pliables there are in every congregation! 
 As it is expressed in another part of this wonderful 
 allegory, they will be religious us long as rehgion 
 
34 LECTURE II. 
 
 goes in silver slippers. As long as they can go 
 safely, — as long as it is sunshine, — as long as they 
 can be flattered and admired by others, and be sure 
 of heaven without a struggle, then they are pil- 
 grims, and none are more alert than they. But 
 when the sun goes down, when tribulation or per- 
 secution arises, when self-wiJl and self-importance 
 have to be crossed, when reproach and contempt 
 have to be encountered, when their bright hopes of 
 heaven are overcast, when all their imagined good- 
 ness is plunged as it were in the ditch, and all their 
 fine performances covered over with mire and clay; 
 what do they think then ? Oh, then they will not 
 believe that this is the way to heaven, or if it be, they 
 will have none of it. They make a desperate efTort to 
 raise themselves out of the mire, and to exalt them- 
 selves to their former elevation. Their hearts go back 
 after the follies and vanities they professed to have 
 renounced ; they withdraw from the afflicted mem- 
 bers of Christ, and are again seen to swell the ranks 
 of the ungodly. Seek, my brethren, a broken and 
 a contrite heart, and a resolute determination to fol- 
 low Christ, from a conviction of the necessity of his 
 salvation, and your perishing condition without it. 
 Then you will be turned aside by no difficulties ; 
 and though you sink and fall into divers tempta- 
 tions and tribulations, you shall rise at length supe- 
 rior to them all. 
 
 (2.) Finally, the experience of Christian in this 
 place is very instructive to the upright soul. Would 
 you avoid the deep waters and the painfully dis- 
 tressing experience through which many have 
 passed in their progress through this sinful world ? 
 Be sure that you look diligently for the steps of 
 promise, which alone can bear you up, and keep 
 
TEMPTATIONS TO DRAW BACK. 35 
 
 you from harm, when painful thoughts and sharp 
 convictions are well nigh ready to plunge you into 
 despair. Search diligently for the exceeding great 
 and precious promises that are made in the Bible, 
 to all that are weary and heavy-laden. And when 
 you have found them, use them. Step, as it were, 
 from one to another, as your circumstances require. 
 Firmly depend on these promises, as made to you, 
 so shall you be established and upheld when you 
 were almost gone, and your feet had well nigh 
 shpped. But if through unwatchfulness, or the 
 pressure of temptation, the power of unbehef, the 
 weight of your burden, or the greatness of your 
 fear, you have already sunk into a dark and des- 
 ponding frame of mind ; be not swallowed up with 
 over-much sorrow, and give no indulgence to hard 
 and bitter thoughts of God. Do not think that a 
 strange thing has befallen you, and that your case 
 is singular, and more desperate and sad than that 
 of any beside. Oh remember the sorrowful com- 
 plaints that have been uttered so often by the pre- 
 cious saints of God. " Save me, O God," they have 
 cried, " for the waters are come in unto my soul. I 
 sink in deep mire, where there is no standing. I 
 am come into deep waters, where the floods over- 
 flow me. Deliver me out of the mire, and let me 
 not sink." And when they thus cried unto him out 
 of the depths, in due time he sent to help them, and 
 saved them out of all their distresses. Thus he 
 will do to you, and to every one cast down under 
 ihe burden of sin, and ready to sink in the deep 
 waters of despair. Only cast your eye and fix 
 your hope on the way which has been pointed out 
 to you. Look again, and again, to Him who is the 
 W y, and the Truths and the Life. Never think 
 
36 LECTURE ir. 
 
 of deliverance by turning again to the place froir. 
 which you have set out. Cry, as you sink, to Him 
 who is able to save you from perishing. And the 
 man, whose name is Help — Jesus, both God and 
 man, upon whom help is laid, and who is mighty 
 to save— will stretch forth the right hand of his 
 mercy on your behalf. Then your cheerful song 
 shall be : "I waited patiently for the Lord, and he 
 inclined unto me, and heard my cry. He brought 
 me up also out of an horrible pit, out of the miry 
 clay, and set my feet upon a rock, and estabhshed 
 my goings. And he has put a new song in my 
 mouth, even praise unto our God. Many shall 
 see it, and fear, and put their trust in the Lord*" 
 
 HYMN. 
 
 O God, my refuge and my all, 
 To ihce for help I humbly call ; 
 Where else can wretched sinners fly, 
 When danger and distress are nigh ? 
 
 My soul, with conscious guilt opprest, 
 Can find no comfort, ease, or rest ; 
 O bring thy pard'ning mercy near! 
 Remove my sin, subdue my fear. 
 
 A tempest from the frowning skiea 
 Fills me with terror and surprise ; 
 The waves of grief like mountains roll, 
 To overwhelm my fainting soul. 
 
 O let my poor distracted mind 
 In Thee relief and comfort find ; 
 Be thou my rock and refuge nigh, 
 And save me ere I sink and die. 
 
f^MI^TAflONS "Jo DRAW feACK» ST 
 
 THE PRAYER. 
 
 O merciful God, who hast made all men, and wouMst nol 
 she death of a sinner, bul rather that he should be converted 
 and Iive> look down in mercy upon us, who desire now 
 humbly to approach the throne cf thy grace. Lord, hear us 
 in the day of trouble, send us help from the sanctuary, and 
 strengthen us Out of Zion-. Give us-, we beseech thee, that 
 deep conviction of sin, and that reaUzing sense of eternal 
 things, that we may be effectually warned to flee from the 
 wrath to come. And sin'ce we are set in the midst of so 
 many and such great dangers, grant to us such strength and 
 protection as may support us in all dangers, and carry us 
 through all temptations. May we never be turned aside by 
 any of the trials, or snares, or discouragements, that we meet 
 in the way. Teach us to feel that we are escaping for our 
 lives ; and suffer us not to linger in all the plain, neither to 
 look behind us. Lord ! grant that we may be deaf to every 
 voice that would call us back, and unmoved by all the coun- 
 sel that would turn us from the narrow way of life to the 
 broad road of destruction. May we look well to our goings, 
 that we may embrace and ever hold fast the blessed hope of 
 everlasting life set before us in the gospel. And if for a sea- 
 son the sorrows of our hearts are enlarged,— if our hope have 
 perished and our way be hid, — if we sink in the mire, where 
 there is no standing, oh be thou our help in trouble, when 
 the help of man is vain ! Stretch forth the right hand of thy 
 mercy to save and deliver us. Bring us out of the horrible 
 pit, and out of the miry clay ; set our feet upon the rock, and 
 establish our goings ; and put a new song into our mouth ; 
 60 will we sing and praise thy power. These mercies we 
 ask in the name, and for the sake of Jesus Christ, our .only 
 Mediator and Redeemer. 
 
LECTURE IIL 
 
 THE MOUNT SINAI. 
 
 God's holy law, transgressed, 
 
 Speaks nothing but despair; 
 Burdened with guilt — with grief oppressed, 
 
 We find no comfort there. 
 
 Not all our groans and tears, 
 Nor works, which we have done ; 
 
 Nor vows, nor promises, nor prayers, 
 Can e'er for sin atone. 
 
 Relief alone is found 
 
 In Jesus' precious blood : 
 'Tis this that heals the mortal wound, 
 
 And reconciles to God. 
 
 Hebrews xii. 21. 
 
 (UTD SO TERRIBLE WAS THE SIGHT, THAT MOSES SAD), I EICEEDmOLr FEAR 
 AND QUAKE. 
 
 We shall find this verse most happily illustrated 
 by considering our Pilgrim's distress at Mount Sinai. 
 It was by the advice of Worldly- Wisdom that he 
 turned out of the narrow way, and was induced 
 vainly to seek relief in this fearful place. When 
 Pliable had recovered from the desperation in w^hich 
 he had fallen, and had returned home, he was ap- 
 plauded by some and laughed at by others. But 
 at length all his ungodly associates joined him in 
 contemning the folly and madness of Christian. 
 Apostates often become the most bitter persecutors 
 of the people of God. The reproach tney have got 
 
THE MOUNT SINAI. 39 
 
 among the ungodly for having once made a profes- 
 sion of rehgion, they endeavour to wipe away by 
 speaking more contemptuously of the godly than 
 ever. If we have been once enlightened, and tasted 
 the good word of God, let us constantly cherish a 
 wholesome dread of turning again to folly. Who 
 is it that has said, "Now the just shall live by faith: 
 but if any man draw back, my soul shall have na 
 pleasure in him ?" 
 
 There are three particulars for our present con 
 sideration. 
 
 I. The interview between Christian and Worldly 
 Wisdom. 
 
 II. The counsel given by Worldly- Wisdom to 
 Christian: and 
 
 III. The sad consequences to Christian from fol- 
 lowing this counsel. 
 
 I. We have to consider the Pilgrim's conference 
 with Worldly- Wisdom, through whose advice he 
 was turned aside from the right way. As the Pil- 
 grim was journeying on, a person met him, whose 
 name was Worldly- Wisdom. He dwelt in the town 
 of Carnal Policy, very near the City of Destruction, 
 which Christian had left. The rumour of Chris- 
 tian's setting out had reached his ears, and now that 
 he had actually met with him, he determined to 
 exercise all his artifice to turn him aside, if he can- 
 not prevail upon him to return back. 
 
 Noticing the distressed appearance of Christian, 
 the wily deceiver inquires, " Where he is going after 
 that burdened manner ?" Christian makes no secret 
 either of his condition or his intention. He con- 
 fesses that he is indeed a burdened creature ; and 
 
40 LECTUUB in. 
 
 that he is making for the strait gate before him, in 
 the hope of deliverance. Worldly-Wisdom betrays 
 himself, by asking immediately, not after Christian's 
 distress or prospects, but after those he had left be- 
 hind him. He inquires if he has a wife or children ? 
 The reply of Christian is deeply affecting. " Yes," 
 he said, "but I am so laden with this burden that 
 I cannot take that pleasure in them as formerly. 
 Methinks," he said, "I am as if I had none." 
 When a person is thoroughly awake to the short- 
 ness of time, and the nearne?s of eternity ; and 
 when his conscience is burdened with a painful 
 sense both of the evil and desert of sin, he loses the 
 keen relish Avhich he once had for even the lawful 
 and innocent endearments of life. He is in search 
 of something of a different nature to satisfy his soul, 
 and to make him completely happy. And now 
 Worldly- Wisdom understands clearly the kind of 
 man he has to deal with, and he adapts his counsel 
 in the most artful manner. He advises Christian, 
 with all speed, to get rid of his burden, assuring him, 
 that so long as it hangs upon him, he cannot enjoy any 
 of the blessings of Providence. Who can be more 
 anxious than the Pilgrim himself, to be rid of his bur- 
 den ? But he is deeply convinced that he cannot get 
 it off himself; neither can any man in all the coun- 
 try do it for him. Is not this one main object of his 
 journey to the strait gate, that he may get rid of his 
 burden ? As soon as Worldly-Wisdom heard that it 
 was Evangelist who had given these directions to the 
 Pilgrim, he does not hesitate to speak in the most 
 contemptuous manner both of the adviser and his ad- 
 vice. Evangelist and Worldly-Wisdom are sworn 
 foes. Worldly- Wisdom accounts the preaching of 
 Evangelist foolishness ; and Evangelist considers 
 
THE MOUNT SINAI. 41 
 
 all the boasted wisdom of the other to be foohsh- 
 ness too. The carnal policy and time-serving ways 
 of the one can never be reconciled to the humiliat- 
 ing doctrine and self-denying precepts of the other. 
 This determined enemy to the gospel represents to 
 Christian, in the most discouraging manner possible, 
 all the evils, and pains, and sorrows, and distresses, 
 that will certainly come upon him, in addition to 
 those he has already experienced, if he determines 
 to be guided by the advice of Evangelist, and to 
 persist in striving for the strait gate. But now 
 mark the sincerity of a deeply-convinced sinner, 
 that so evidently appears in Christian's reply, 
 "Why, sir, this burden on my back is more terrible 
 to me than all the things which you have men- 
 tioned." Yes, dear brethren, the sense of God's 
 wrath, which his sins have kindled, hanging like a 
 millstone upon his burdened heart, is far more ter- 
 rible to the truly awakened penitent than all the 
 terrible things put together, that he can possibly 
 encounter in the world. Thus he, too, is ready to 
 add, with our Pilgrim, " Methinks I care not what 
 things I meet with in the way, if I can also meet 
 with deliverance from my burden." 
 
 Upon being further questioned. Christian con- 
 fessed that it was by reading his book that he first 
 obtained the sense of his burden. There is no real 
 qonviction of sin, until the solemn truths of the 
 Bible are applied to our hearts by the Holy Spirit. 
 Worldly-Wisdom speaks as slightingly of the Bible 
 as he did of Evangehst, and addresses Christian as 
 a weak man, who had been meddling with things 
 too high for him, and whose understanding was 
 clearly injured, because he was wilhng to run the 
 most desperate ventures to obtain he knew not 
 
 4* 
 
42 LECTURE III. 
 
 what. But Christian well knew what he wanted. 
 It was ease from his heavy burden that he sought. 
 Nothing could satisfy him or make him happy as 
 long as this remained. This was the cry of his 
 awakened heart, 
 
 Mercy, good Lord, thy mercy grant, 
 
 This is the total sum 
 Of all I seek, of all I want; — 
 
 Lord, let thy mercy come. 
 
 II. Observe now the counsel given by Worldly- 
 Wisdom to Christian, under these circumstances. 
 Perceiving that our Pilgrim is really in earnest for 
 deliverance, and that he cannot be laughed out of 
 the distress which he feels, this subtle adversary 
 changes his mode of attack. He pretends that he 
 can point out to Christian a far shorter and a far 
 better way for obtaining deliverance from his bur- 
 den, than by following the directions of Evangelist. 
 And here, first, in this interview, Christian betrays 
 infirmity and begins to offend. The man with 
 whom he was talking had ridiculed the notion of 
 his burden. How then should he be able to give 
 any good advice, as to the means of deliverance 
 from it? But in an unguarded moment. Christian 
 requested him to open this secret to him. Instead 
 of striving and toiling any longer after the Wicket- 
 Gate, this is the sum and substance of Worldly- 
 Wisdom's advice to Christian. He directs him to 
 the village of Morality, where a person named Le- 
 gality would be of the greatest assistance possible, 
 in delivering him from his burden. This Avould 
 be, he pretended, much better every way than to 
 go to the Gate. Should Legahty himself not be 
 found, his son Civihty would do just as well. 
 
THE MOUNT SINAI. 43 
 
 When his business was done, there would be no- 
 thing to prevent Christian setthng down there, in 
 the village of Morahty, with his family, and living, 
 not only in peace and quietness, but in high respect 
 and esteem with his neighbours. O fatal and trea- 
 cherous advice ! And yet such is the advice that is 
 continuallygivenby the wiseof this world, when they 
 speak to those whose conscience by sin is accused. 
 If they cannot laugh them out of their convictions, 
 they endeavour to persuade them that their gloomy 
 fears arise from their too much reading, and think- 
 ing of eternal things. Then they confidently pro- 
 nounce that the best and shortest way to regain 
 their peace and serenity is, to pay more exact atten- 
 tion to the duties of morahty, to practise more dih- 
 gently the forms of religion, doing what they can 
 to make themselves better ; and quietly to settle 
 down in the ranks of virtuous, moral, and civil 
 society. Our Pilgrim could not listen to this per- 
 nicious counsel without a secret misgiving. When 
 W^orldly- Wisdom had ceased to speak, he was 
 somewhat at a stand. But presently he concluded, 
 if all be true which I have just heard, nothing can 
 be better for me than to follow this advice. His 
 mind is r ow made up. Through a secret shrinking 
 from the cross, he is drawn aside and enticed, and 
 falls into the net of this practised deceiver. Being 
 informed that his way lies directly by the lofty Hill, 
 (it was Mount Sinai,) which was full in his view, in 
 an evil hour he leaves the path in which Evangelist 
 liad placed him, and turns out of the way to seek 
 relief at Legality's house. O, my brethren, how 
 immensely important it is for us all, and especially 
 for those who are awakened to a sense of their sin 
 and danger, to be kept from false teachers and bhnd 
 
44 LECTURE III. 
 
 guides, who can only pervert the right ways of the 
 Lord ! If we have received the truth and simpH- 
 city of the gospel, let no man with flattering A^ords, 
 or with the wisdom of this world, prevail upon us 
 to part with it. Why should we so soon be re- 
 moved from him that called us to the grace of Christ 
 to another gospel ? With what fearful vehemence 
 does the inspired apostle speak of those who would 
 act to us in the same way that Wordly-Wisdom 
 acted to Christian ? " There be some that trouble 
 you, and would pervert the gospel of Christ. But 
 though we, or an angel from heaven, preach any 
 other gospel unto you than that which we have 
 preached, let him be accursed." Be jealous, my 
 brethren, of all advice given you in spiritual mat- 
 ters by those who have no sense of the burden of 
 their sins ; no experimental acquaintance with the 
 preciousness of Christ ; no clear perception of the 
 vital doctrine of justification by faith only, without 
 the works of the law. Be more anxious to have 
 your wounds thoroughly healed, than to have them 
 immediately healed. And whatever advice has a 
 tendency to shake your confidence in the word of 
 God, to make you shrink from your allotted cross, 
 to flatter you with an idea of your own ability or 
 goodness, or to make you a favourite in the eyes of 
 the unconverted, be sure that this persuasion cometh 
 not from Him that calleth you, but is the treache- 
 rous counsel of a spiritual enemy. 
 
 III. See now the sad consequences that resulted 
 to Christian, from following this advice. When he 
 was got now hard by the hill, it seemed so high, 
 and also that side of it that was next the way-side 
 did hang so much over, that Christian was afraid to 
 
THE MOUNT SINAI. 45 
 
 venture further, lest the hill should fall on his head. 
 When persons who have been only a httle alarmed, 
 but who have no thorough sense of their guilt and 
 danger as sinners, determine to make themselves 
 better, to be more strict and moral in their conduct, 
 and to quiet their conscience by doing more than 
 they ever yet attempted, they often pass on from a 
 state of open sin or ungodliness, to one of morality 
 and formal attention to religion, with very little 
 trouble. They hope to be saved by their own do- 
 ings. They are going about to establish their own 
 righteousness. But having no perception of the 
 exceeding breadth and spiritual extent of the law 
 of God, they think that the poor, partial, outward 
 obedience which they pay to it, is all that is requi- 
 site. They are " ahve without the law." To them 
 Mount Sinai is not a fearful place. Salvation by 
 works, in their eyes, appears to be, not only pos- 
 sibJe, but plain and easy. The ascent of the hill is 
 not steep. They see no impending rocks ready to 
 overwhelm them. They have nothing to retard 
 their progress. They neither see a hghtning's 
 flash to make them pause, nor hear the voice of dis- 
 tant thunder, to fill them with dismay. But oh, how 
 different a process is this from the truly awakened 
 penitent, whom our pilgrim here represents ! The 
 more he attempts to make himself better, the clearer 
 conviction he obtains of his own exceeding sinful- 
 ness and the deep depravity of his heart. The 
 more he labours and toils to do any thing to recom- 
 mend himself to the favour of God, the more painful 
 sense he obtains that he can do nothing. Nay, that 
 very law, to which he once looked with hope and 
 confidence, becomes to him now the bitter source 
 of terror and despair. There is one that condemneth 
 
46 LECTURE III. 
 
 him, even Moses in whom he trusted. The com- 
 mandment comes in all its length and breadth, and 
 spiritual meaning ; — sin revives, and he dies. The 
 obedience which it requires is so vastly different a 
 thing from what he once imagined, that he despairs 
 of ever fulfiUing it. And not that only, the fearful 
 threatenings which it denounces against transgres- 
 sors, are now seen, like impending rocks, ready to 
 fall on his guilty head, and to crush him to atoms 
 if he proceeds further. He is afraid to proceed. 
 He knows not which way to turn. " Wherefore 
 he stands still, and wots not what to do !" 
 
 But not yet has the Pilgrim reached the extre- 
 mity of his distress. His burden now seemed 
 heavier to him than while he was in the way. 
 There came also flashes of lightning out of the hilJ, 
 that made Christian afraid he should be burned. 
 Here, therefore, did he sweat and quake for fear. 
 And now he began bitterly to repent that ever he 
 had followed the advice of Worldly-Wisdom. Dear 
 brethren, while a poor burdened sinner is seeking 
 the salvation of Christ, though his burden may press 
 heavily before he finds rest to his soul, still he is 
 able to bear it, because he is cheered and sustained, 
 at any rate, with the hope and the prospect, how- 
 ever faint or however distant, of one day finding 
 relief and dehverance. But when he turns from 
 Christ to seek for peace by the works of the law, 
 then there is nothing to exclude the gloom of despair 
 from his sorrowful soul. Then he finds to his dis- 
 may that his burden seems heavier to him than 
 when he was in the right way. As long as the 
 convinced sinner persists in going about to establish 
 his own righteousness, what fearful and repeated 
 intimations does he meet of the avenging wrath of 
 
THE MOUNT SINAI. 47 
 
 God ! These are the flashes of fire that shoot up 
 out of the mountain. This holy law puts in the 
 clearest and most affecting light possible, his multi- 
 plied and aggravated offences. "By the law is the 
 knowledge of sin." He may have known some- 
 thing of it before, but how inadequate com.pared with 
 that which he now obtains ! By what other means 
 could he have detected all his crooked and perverse 
 ways, without trying them by this straight and per- 
 fect rule ? "I had not known sin but by the law." 
 Nay, not only does this holy law discover the de- 
 pravity of our nature, and the sinfulness of our 
 lives, but it foments and stirs up that depravity. 
 " Sin, taking occasion by the commandment, wTought 
 in me all manner of concupiscence." Just as fro- 
 ward children cry and long more earnestly than 
 ever for any thing that is positively forbidden them, 
 so the lusting spirit that is in the children of men 
 is stirred up and excited by the very holiness and 
 strictness of the commandments of God. Thus, 
 when sin works death in us by that which is good, 
 "sin by the- commandment is shown to be exceed- 
 ing sinful." No situation can be more dreadful 
 than that of a convinced sinner unacquainted v/ith 
 the gospel, labouring and toihng to work out a 
 righteousness for himself, by his own obedience to 
 the Divine law. The fearful circumstances that 
 marked its first promulgation, again appear to be 
 realized in his experience. He has come to the 
 mount that burns with fire, and unto blackness, and 
 darkness, and tempest, and the sound of a trumpet, 
 and the voice of words, which voice he is utterly 
 unable to endure, and he entreats that it may not 
 De spoken to him any more lest he die. And so 
 terrible is the sight that he is compelled to say, " I 
 
48 lectuhe m. 
 
 exceedingly fear and quake." Are any of you, 
 dear friends, at all acquainted with such experience 
 as this ? Are you seeking relief from your burden 
 by the works of the law ? Oh cease at once from 
 the vain, the perilous, the ruinous attempt ! Turn 
 your eyes from this burning mountain, to another 
 mountain, even that mountain upon which was 
 offered a full, perfect, and sufficient sacrifice for the 
 sins of the whole world. Behold the Lamb of God 
 that taketh away the sin of the world. Christ has 
 borne the fearful curse which this broken law de* 
 nounces against your transgressions of it. Christ 
 has fulfilled every part of the perfect obedience 
 which this holy, unchangeable law demands from 
 you. Beheve on him, and all that he has suffered, 
 and all that he has done, is yours His atoning 
 blood is yours, to take away the guilt, and the stain, 
 and the curse of your sin: "Christ has redeemed 
 us from the curse of the law, being made a curse 
 for us." And the obedience which he paid, in 
 your nature and as your Surety, is yours, for your 
 complete justification before God: "Christ is the 
 end of the law for righteousness to every one that 
 belie veth." 
 
 THE HYMN. 
 
 'Tis not when o'er the trembling soul 
 
 The thunder-peals of Sinai roll ; 
 
 Not when we look with shrinking awe 
 
 Upon that unforgiving law : 
 
 Not then, though thoughts of anguish dart 
 Their arrows through the stricken heart; 
 O 'tis not then we feel within 
 The full malignity of sin. 
 
 'Tis when by faith we turn our eyes 
 On him, our Priest and Sacrifice ; 
 Mark his mysterious panes, and know 
 Our peace was purchased by his wo ; 
 
THE MOUNT SINAI. 49 
 
 'Tis when, in faith's serenest hours, 
 We dare to call that Saviour ours, 
 'Tis then our hearts within us burn; 
 We look on him we pierced, and mourn ; 
 
 Tis then a voice is heard within, 
 That breaks the tyrant yoke of sin; 
 For he our load of guilt who bore. 
 He bids us go and sin no more. 
 
 THE PRAYER. 
 
 O Jhou great and glorious Lord God, who art of purer 
 eyes than to behold iniquity, and canst not look upon sin, 
 send thy Holy Spirit into our hearts, and enable us to draw 
 near unto thee, looking unto Jesus the Mediator of the New 
 Covenant. We praise and thank thee, that we are not come 
 to the mount that burned with fire, and that we are not re- 
 quired to approach thee in our own name, or with our own 
 righteousness. In this way we could never come before thee 
 with acceptance. We have offended against thy holy laws. 
 O Lord our God^ when we think of thy glorious holiness, 
 and thy terrible justice, and when all our multiplied offences 
 pass before us, we have every one of us reason to say, "I 
 exceedingly fear and quake." But we look to the atoning 
 sacrifice of the cross, to Him who suffered the just for the 
 unjust, to bring us to God, and therefore we have hope. 
 Keep us, we beseech thee, by thy help and goodness, that 
 we may never be turned aside from the hope of the gospel. 
 May we give no heed to flattering words, which can only 
 subvert our souls ! May our faith stand, not in the wisdom 
 of man, but in the power of God ! Reveal in us thy Son 
 Jesus Christ, and grant that we may not confer with flesh 
 and blood. May we seek for pardon and deliverance, only 
 as thou hast appointed in thy holy word, lest thy wrath be 
 kindled, and so we perish from the way. And O grant, that 
 in all our fears and distresses, and whenever our conscience 
 by sin is accused, we may look unto him who is the propitia- : 
 tion for our sins, who bare our sins in his own body on the 
 tree, and who was made a curse himself, to redeem us from 
 the curse of the law. To Him, with Thee, O Father, in the 
 unity of the Holy Ghost, be praise and dominion for ever and 
 ever. Amen. 
 
lb 
 
 LECTURE IV. 
 
 THE BACKSLIDER RESTORED. 
 
 Through all my fainting heart 
 
 His secret vigour spread ; 
 To me his strengih he did impart, 
 
 And raised my drooping head. 
 
 Now will I raise my voice, 
 In loud and cheertul song ; 
 
 With all the saints will I rejoice, 
 Who to his courts belong. 
 
 With them the path I'll trace, 
 Which leads to his abode ; 
 
 With them I'll sing redeeming grace, 
 Along the joyful road. 
 
 Galatians i. 6, 7. 
 
 I MAEVEL THAT YE ARE SO SOON REMOVED FROM IIIM THAT CALLED TOU INTO 
 THE GRACE OF CHRIST UNTO ANOTHER GOSPEL : 'WHICH IS NOT ANOTHER ; 
 BUT THERE BE SOME THAT TROUBLE TOU, AND WOULD PERVERT THE GOSPEIi 
 OF CHRIST. 
 
 We left our Pilgrim quaking with fear at the 
 mount that burned with fire. He had been seduced 
 from the right way by the artful representations of 
 Worldly- Wisdom. This man had persuaded him 
 to seek rest and deliverance from his burden by 
 going round to Mount Sinai. We have seen how 
 wofuUy he was disappointed in his expectation. 
 Instead of finding rest and ease, he found nothing 
 but blackness and darkness, and fire, and storm, 
 and tempest, in the way he went. How wa,l he 
 
 50 
 
THE BACKSLIDER RESTOPvED. 51 
 
 delivered from this perilous situation ? It was by 
 the arrival, and plain and faithful dealing, of his 
 true friend, Evangelist. We remember the manner 
 in which the apostle Paul acted to the Galatians, after 
 they had been seduced by false teachers from the gos- 
 pel which he had taught them. Thus did Evangelist 
 act to our erring Pilgrim. He addressed him in the 
 very words which we have selected as the ground- 
 work of the present discourse : " I marvel that ye 
 are so soon removed from him that called you into 
 the grace of Christ unto another gospel : which is 
 not another ; but there be some that trouble you, 
 and would pervert the gospel of Christ." 
 
 The instructive interview between Evangelist 
 and Christian will form the entire subject of this 
 lecture. And here there are several particulars 
 that demand our attention. How seasonable was 
 the arrival of Evangelist at such a time ; how skil- 
 fully did he probe the backslider ; how tenderly did 
 he comfort him when ready to faint ; how wisely 
 he admonished him ; how strongly he confirmed 
 his words ; and how happily he succeeded in re- 
 storing him into the right way ! May the consi- 
 deration of these particulars prove to us a word in 
 season. 
 
 (1.) How seasonable was the arrival of Evan- 
 gelist at such a time. In the midst of his difficulties, 
 when Christian was on the very verge of despair, 
 trembling and astonished, not knowing what to do, 
 or where to turn, he beheld a man advancing to- 
 wards him, and recognised soon the features of his 
 friend Evangelist. This sight caused the poor 
 backslider to blush for shame. He recollected his 
 disobedience to the plain direction which would 
 have saved him from all his present terror and dis- 
 
^i LECTUKE IV. 
 
 tress. He is speechless when Evangehst stands 
 before him, and inquires, with a severe countenance^ 
 " What doest thou here ?" Alas, he feels that he 
 has nothing to do here, and that he is now out of 
 the way. The further questions of Evangelist are 
 very pointed. "Art not thou," he said, " the man 
 that I found crying without the walJs of the city of 
 Destruction ? Did I not direct thee to the Wicket- 
 Gate ? How is it that thou hast so quickly started 
 and turned aside from the path which I pointed out 
 to thee ? Thou art no longer now in the road to the 
 Celestial City." In reply to these questions, the 
 seduced Pilgrim manifests the sincerity of a peni- 
 tent, by a frank avowal of his sin, and a simple 
 declaration of the steps by which he had been drawn 
 into it. He recounts his meeting with Worldly- 
 Wisdom, repeats the advice and the counsel which 
 that man had given, and concludes by saying, " so, 
 I beheved him, and turned out of that way into 
 this, if haply I might be eased of my burden. But 
 when I came to this place, and beheld things as 
 ihey are, I stopped for fear of danger ; and at this 
 moment I know not what to do." 
 
 There is much, dear brethren, for our instruction 
 and encouragement in this seasonable meeting. In 
 this way the Lord often graciously interposes on 
 behalf of such as are in distress and perplexity 
 about their souls. He seasonably raises up for them, 
 and providentially brings near to them, pastors ac- 
 cording to his own heart, ministers skilful in the 
 word of righteousness, and able to do the work of 
 an evangelist. By the ministry of his own word, 
 in the mouth of such as these, he speaks to the 
 troubled soul a word in season, and shows him the 
 way wherein he should go. The poor wanderei 
 
THE BACKSLIDER RESTORED. 53 
 
 often finds his deepest distress to be the dawn of 
 deHverance ; and in the mount the Lord is seen. 
 But true comfort frequently comes in a very un- 
 comfortable form. Those who are really in earnest 
 about salvation, sometimes look with fear and suspi- 
 cion, or even with prejudice, upon those who, in 
 the providence of God, are the appointed instru- 
 ments for guiding their feet into the way of peace, 
 and estabhshing them in the true faith of Christ. 
 Think of the disciples, when, in the midst of their 
 distress, they saw Jesus walking towards them on 
 the sea. At the first they supposed it had been a 
 spirit, and they cried out with fear. But how 
 sweetly did comfort dawn upon their sorrowful 
 hearts, as soon as they had received him into the 
 ship ; and immediately there was a great calm. 
 Thus it is with the convinced sinner, when he meets 
 with the ambassador of Christ, whose admonitions 
 he has disobeyed. But if there be true sincerity, 
 as there is in every genuine penitent, the interview 
 that opened with fear and shame, shall end with 
 comfort and satisfaction. Remember, however, that 
 this sincerity must be shown by a free confession 
 of our sin ; and whoever may have been our 
 seducers, or however peculiar may have been our 
 circumstances, we must take the full share of blame 
 upon ourselves, and not endeavour to throw it upon 
 others. We must not hide our transgression like 
 Adam. " He that covereth his sins shall not pros- 
 per, but whoso confesseth and forsaketh them shall 
 have mercy." 
 
 (3.) Consider next, how skilfully did Evangelist 
 probe the wounds of the erring Pilgrim. He 
 referred to his book. All the instructions of Evan- 
 gelist were taken from the book. By two suitable 
 
 6* 
 
54L lecture IV. 
 
 passages from it, he showed the sin and the danger 
 of drawing back, after a man has once set his face 
 towards the Celestial City. He reminded the trans- 
 gressor of the impossibility of escaping, if we refuse 
 him who speaketh to us from heaven. At the same 
 time, he described, in its true colours, the aggravated 
 sin of apostasy. This sin he charged home directly 
 upon the conscience ^f the Pilgrim. " Thou," he 
 said, "art the man who art running into all this 
 misery. Thou hast begun to reject the counsel of 
 the Most High. Thou art turned aside quick out 
 of the way which he commanded thee by my 
 mouth, to the hazardin of thy perdition." 
 
 This language, dear brethren, sounds severe, but 
 the occasion called for it. No part of a minister's 
 duty is more difficult, and yet none is more im- 
 portant, than skilfully to probe the wounds of those 
 with whom he has to deal. On the one hand, he 
 fears lest he should drive the trembhng sinner to 
 absolute desperation, by a full exposition of his 
 conduct, with all its aggravated circumstances ; on 
 the other, he dreads lest the person he is addressing 
 should mistake a flashing pang of natural convic- 
 tion, for the deep, abiding, humiliating work of the 
 Holj'- Spirit upon the heart. He fears lest by an 
 unwise and unsuitable application of gospel pro- 
 mises to those who are not prepared to receive 
 them, he should be guilty of healing their hurt 
 slightly, and saying peace, when there is no peace. 
 It is generally found that persons with only a very 
 slight sense of their sins, are soon comforted, and 
 readily conclude that all is well, though they show 
 neither the humihty nor the consistency of a par- 
 doned penitent. But he that believeth shall not 
 make haste. Genuine penitents, for the most part, 
 
THE BACKSLIDER RESTORED. 55 
 
 have far more difficulty in applying the promises 
 of the gospel to their own case. They perceive, 
 indeed, that a cold heart and a warm promise may 
 be brought near to each other by the word ; but 
 they know, they feel that they cannot unite, and 
 the cheerful blaze of hope and love be experienced 
 within, until faith is given from above, and the pro- 
 mise is apphed by a hand Divine. The true evan- 
 gelist knows well who it is that alone can effectually 
 either heal or wound. And knowing that the 
 Lord's general method is, first to wound and then 
 to bind up, he labours thoroughly to humble, before 
 he attempts to comfort. This process, however, 
 although necessary to a tender-hearted minister, is 
 a painful necessity. He would much rather be 
 otherwise employed. Oh, how much pleasanter 
 does he find it to pour out the precious balm of 
 the gospel to the truly contrite, than to probe the 
 consciences of those of whom he stands in doubt, 
 with the two-edged sword of the Lord, and to ter- 
 rify and arouse them with the mighty thunderings 
 of Sinai ! But it is the profit and salvation of 
 others, not his own pleasure and inclination, that he 
 seeks. Faithful, he remembers, are the wounds of 
 a friend ; and he that rebuketh a man shall after- 
 wards find more favour than he who flattereth with 
 his hps. 
 
 (3.) Observe now liow tenderly did Evangelist 
 encourage the wanderer when he perceived that he 
 was ready to faint. The wise reprover is now satis- 
 fied that his words have sunk deep into the heart 
 of him whom he is addressing. No sooner has his 
 turning aside been represented to him in its true 
 light by Evangehst, than Christian fell down at his 
 feet as one dead, and cried, Wo is me, for I am 
 
66 LECTURE IV. 
 
 undone ! But Evangelist, like his Master, wounds 
 only that he may heal. He therefore caught, im- 
 mediately, the hand of the fallen Pilgrim, and said, 
 with a distinct voice and solemn tone, "All manner 
 of sins and blasphemies shall be forgiven to the 
 children of men." To this he added the earnest 
 exhortation, " Be not faithless, but believing." Then 
 did the fallen one a little revive, and got up, and 
 stood trembling as at the first. 
 
 Let us receive, dear brethren, instruction from 
 the behaviour of Evangelist. Our conduct often 
 appears to us in an entirely different light when it is 
 plainly set before us by another, from what it did 
 when we viewed it through the false medium of 
 self-love and self-deception. When the righteous 
 have smitten us, and we see our sin set before us, 
 in all its deformity and all its malignity, where can 
 we turn for comfort, or how can we avoid the black- 
 ness and darkness of despair? Nothing but the un- 
 fettered promises of free forgiveness, abounding, 
 through the adorable Saviour, to the very chiefest 
 of sinners, can then meet our case. Is there any 
 poor backslider here, now filled with his own way, 
 and tasting the bitterness of his domgs ? Are you 
 ashamed, yea, even confounded, at the sight and 
 sense of all your sins ? And because your back-shd- 
 ings are increased, is your heart ready to faint with- 
 in you ? Oh ! look to the only Saviour of sinners. 
 Through him is preached unto you the forgiveness 
 of sins ; and by him, all that believe are justified 
 from all things. Through him all manner of sins 
 are forgiven to every one that believcth. With 
 him there is plenteous redemption, and abundant 
 pardon, for sinners of every description. 
 
 Pardon for crimes of deepest dye ; 
 A pardon sealed with Jesus' blood. 
 
THE BACKSLIDER RESTORED. 57 
 
 Be not faithless, but believing ; humbly put your 
 trust in him, and you shall be delivered from the 
 dark gulf of despair, and receive the gracious an- 
 swer, " I will heal their backshdings, I will love 
 them freely." 
 
 (4.) We proceed to notice further how wisely did 
 Evangelist admonish the Pilgrim for his future 
 direction. If his rebukes are salutary, and his en- 
 couragements reviving, no less are his admonitions 
 profitable. Evangelist represents, in the most for- 
 cible manner possible, what an enemy Worldly- Wis- 
 dom must ever prove to all who go on pilgrimage 
 to the Celestial City. He savours only the doc- 
 trine of the world, a doctrine which he can profess 
 without any cross ; but he cannot endure the doc- 
 trine propounded by Evangelist and his fellows. 
 Thus he will not cease to pervert the right ways of 
 the Lord. There were three things especially 
 which Christian was admonished utterly to abhor 
 in the counsels of Worldly- Wisdom. His turning 
 him out of the right way ; his device to render the 
 cross odious ; and his setting him in a way that 
 would only lead to the ministration of death. 
 
 These admonitions, dear brethren, are very im- 
 portant to every one of us. We should not be ig- 
 norant of the devices of Worldly-Wisdom; and 
 when we understand what he is aiming at, and 
 what is his drift, we shall abhor both the man and 
 his communications. This enemy would not have 
 us to make for the Strait-Gate. Has not the 
 Lord, who is the way, and the truth, and the life, 
 expressly told us, that the gate is strait, and the 
 way narrow, that leadeth unto hfe ; and that it is 
 absolutely necessary for us to strive, if ever we mean 
 to enter in ? Whoever, therefore, may tell us that 
 
66 LECTURE IV. 
 
 the gate is not straight, that the way is 7iot narrow, 
 and that so much striving is not necessary, we may 
 be confident that this is an adversary ; one that 
 would trouble us, and who is only trying to turn 
 our feet from the narrow way of hfe to the broad 
 road of destruction. 
 
 Worldly-Wisdom, again, would make the cross 
 odious to us. By the cross I mean any reproach, 
 or loss, or suffering which we are clearly required 
 to endure for the sake of Christ, or out of attach- 
 ment to him. True disciples ever account this 
 most precious. Like Moses, they esteem the re- 
 proach of Christ greater riches than the treasures 
 of Egypt. But a religion of this kind, which may 
 lead to such serious consequences. Worldly- Wisdom 
 can never endure ; and he accounts it little better 
 than madness and folly. But oh ! let us remember 
 who has said, " He that cometh after me, and hateth 
 not his father, and mother, and wife, and children, 
 and brethren, and sisters, yea, and his own life also, 
 he cannot be my disciple." His love to them must 
 never interfere with what he owes to his Saviour. 
 He must be willing to leave them, to give them all 
 up, and act as if he hated them, sooner than allow 
 them to sever the ties that bind him to Christ. He 
 must be ready to deny himself, to take up his cross, 
 and prove that he is a follower of Him who was 
 crucified. Surely, then, that is not the religion of 
 Christ, whoever may recommend it to us, that costs 
 us nothing, — that is fashionable with the world, and 
 which we can always profess without any cross or 
 any self-denial. . 
 
 Worldly-Wisdom would send usforjustijication 
 to the works of the law. Oh I be convinced, this 
 advice will certainly prove the ruin of all those who 
 
THE BACKSLIDER RESTORED. 59 
 
 persist in following it. None can follow it without 
 being involved, as Christian was, in all the blackness 
 and darkness of terror and dismay. Ever since our 
 guilty first parents were expelled from Paradise, the 
 way to life and happiness, by our own works and 
 obedience, has been bolted and barred, and closed 
 up for ever. All who attempt to climb up to heaven 
 by this way are thieves and robbers, and the porter 
 will not open to them. Nay, the avenging justice 
 of God Almighty stands with his drawn sword, 
 which turns every way, to cut them off, and to ex- 
 clude them from the tree of life. But another way 
 has graciously been revealed, through the Lamb 
 slain from the foundation of the world. No man 
 ever did or ever can find true rest to his soul, or 
 obtain the favour of God, except by faith in the 
 only Saviour of offending men. All, therefore, who 
 would send a burdened sinner to the works of the 
 law for peace of conscience, and who have no better 
 advice to give than to recommend the practice of 
 moral virtues, and civil duties, or outward services, 
 are clearly physicians of no value. Nay, they are 
 worse than that — they are perverters of the gospel. 
 To every poor sinner we may say, Legality is not 
 able to set thee free from thy burden. No man as yet 
 was ever rid of his burden by him, no, nor ever is like 
 to be. You cannot be justified by the works of the 
 laAV, for by the deeds of the law no niu,:^ living can be 
 justified. Therefore, Worldly-Wisdom is an alien ; 
 Legality is a cheat ; and his son Civility is but an 
 hypocrite, who cannot help thee. Believe me, there 
 is nothing else in all that you have heard from this 
 man, but a design to beguile you of your salvation, 
 by turning you from the only right way, in which 
 
W LECTURE IV. 
 
 you are directed to seek rest to your soul and peace 
 to your conscience. 
 
 We cannot fail to remark how well it became 
 Evangelist, in giving these admonitions, thus fully 
 to dwell on the essential difference between the 
 law and the gospel. No one can do the work oi' 
 an evangelist — that is, he cannot be a true minister 
 of the gospel — who does not perceive and under- 
 stand this important distinction. And none of you, 
 dear brethren, can know the liberty wherewith 
 Christ makes his people free, neither can you offer 
 any obedience to the law that wiil be acceptable to 
 God, until you come by faith to be justified freely 
 as a helpless sinner, through the redemption that 
 is in Christ Jesus. It is not scholarship, but the 
 teaching of the Holy Spirit, that alone can make 
 you feel and know this precious truth. The law 
 was given by Moses, but grace and truth came by 
 Jesus Christ. Oh ! seek to know, and to feel, that 
 you can be saved, not by any thing which you can 
 do yourself, but by what Christ has done and suf- 
 fered in your stead. Then, while you look unto 
 him as the only ground of your justification before 
 God, by receiving the law in all its extent, as the 
 perfect rule of your conduct, and daily endeavour- 
 ing to rule your heart and life by it, you will prove 
 yourself to be a justified person before the eyes of 
 all men. 
 
 (5.) The manner i7i which Evangelist confirmed 
 his doctrine is the next point for our consideration. 
 He called with a loud voice for a confirmation of 
 the solemn truths which he had delivered. Neither 
 did he call in vain ; for lo ! fire again was seen to 
 flash from the mountain, and a voice of words was 
 distinctly heard, which proclaimed aloud and said, 
 
THE BACKSLIDER RESTORED. 61 
 
 " As many as are of the works of the law are un- 
 der the curse ; for it is written, "Cursed is every- 
 one that continueth not in all things that are written 
 in the book of the law to do them." Christian felt 
 the full import of these words. His own heart 
 condemned him. The hair of his flesh stood up ; 
 he looked for nothing but instant death ; and bitterly 
 did he bewail his sin and folly, in declining from 
 the right way, merely upon the representations of 
 Worldly-Wisdom, and to avoid his allotted cross in 
 the way to Zion. 
 
 Oh, how full of important meaning is all this ! 
 They, dear brethren, who preach the true doc- 
 trine — that is, death and despair by our own works 
 and deservings, and hfe and salvation by faith in 
 Christ, are able to give the most undoubted sanc- 
 tions for the truth of what they proclaim. They 
 can appeal to the awakened conscience of every 
 man born into the world, and say, Are not you con- 
 demned by this holy law ? If you have to live for 
 ever, or to suffer the bitter pains of eternal death, 
 according to your keeping or breaking this law, is 
 not all hope of your salvation done away, and that 
 for ever? Have you, from the earliest dawn of 
 reason to the present moment, paid an unsinning 
 ' obedience to these commandments ? What ! have 
 you loved the Lord your God with all your heart, 
 and mind, and soul, and strength ; and your neigh- 
 bour as yourself ? Have you never once in your 
 life, by thought, word, or deed, by look, intention, 
 or desire, violated any one of the ten command- 
 ments ? You dare not say so. Your own heart 
 condemns you. You stand convicted as a trans- 
 gressor of this holy law. Notwithstanding your 
 morahty, and your boasted obedience, there is one 
 
]62 LECTURE IV. 
 
 that condemneth you, even Moses, in whom you 
 trust. You see, as it were, the fire flashing from 
 the mount. You hear the voice of words which 
 tell you that you are exposed to the curse of a 
 broken law. The testimony of God is confirmed 
 in you. You feel, when we tell you these things, 
 that these are the true sayings of God. And to cut 
 off your vain expectation, that partial obedience 
 will be accepted instead of perfect obedience, listen 
 again to the mighty thunderings, that roll so fear- 
 fully in heaven above, and echo so mournfully from 
 earth beneath, " All things that are written in the 
 book of the law to do them !" Listen again to the 
 voice of words, so impossible for any child of Adam 
 to endure, " Whosoever shall keep the whole law 
 and yet offend in one point, he is guilty of all." 
 Oh, what could any of us look for, but curses and 
 death, and burning vengeance, and everlasting de- 
 struction from the Almighty, if we had no better 
 foundation upon which to rest our hope than our 
 own works and deservings ! 
 
 (6.) But we have to notice finally, lioiv happily 
 Evungelist succeeded in restorifig our pilgrim into 
 the right way. The good effect of the interview, 
 and of the wise and judicious treatment of Evan- 
 gelist, now began to appear. Christian was ex- 
 ceedingly alarmed by the things which he heard 
 and saw. But though greatly cast down, he is not 
 quite in despair. He inquires first, if there be any 
 hope for him ; if he may retrace his steps ; and if 
 he will not be rejected at the Gate, for what he has 
 done ? More fully and distinctly than ever, and 
 with the most unfeigned humility and sincerity, he 
 confesses his error. " I am heartily sorry," he 
 said, " that I Ustened to the seducer's voice, and 
 
THE BACKSLIDER RESTORED. 63 
 
 followed his advice ; but may I be forgiven ?" 
 Evangelist, in reply, did not excuse the wanderer's 
 transgression, but having spoken of it as being most 
 grievous, he declared, to the unspeakable comforJ 
 of the poor backsHder, " Yet for all this the man at 
 the Gate will not reject thee, for he has good-will 
 for men ; only take heed that thou turn not aside 
 again, lest thou perish from the way, when his 
 wrath is kindJed but a little." This is good news, 
 indeed, to the humbled and the burdened pilgrim. 
 Having received an encouraging smile from his 
 faithful friend, with the utmost care and diligence 
 he addressed himself to retrace his wandering foot- 
 steps. He went like one that was all the while 
 treading on forbidden ground, and could by no 
 means think himself safe, till again he got into the 
 way which he had forsaken to follow the counsel 
 of Worldly- Wisdom. So in process of time he got 
 up to the Gate. 
 
 Are there any here who have been seduced into 
 some false way ? Have you, either by following 
 the devices and desires of your own hearts, or by 
 listening to the evil communications of others, made 
 for yourselves crooked paths ; and have you learned, 
 by bitter experience, that they who walk therein 
 shall know no peace ? Oh, ponder the path of 
 your feet, that all your ways may be established ! 
 Search and try your ways, and turn again unto the 
 Lord. Cry earnestly unto him to restore your soul, 
 and to lead you in paths of righteousness for His 
 name's sake. And however multiphed may have 
 been your sins, and however grievous your provo- 
 cations ; however painfully you may have pierced 
 yourselves through with many sorrows, never say, 
 there is no hope. Hope, indeed, there is none, if 
 
64 LECTURE IV. 
 
 you are determined to keep your sms, to persist in 
 rejecting the gospel of Christ, and so to pursue the 
 ways of death. But what is the gracious message, 
 which the Lord himself addresses to you, in his own 
 most holy word ? " Return, ye backsliding chil- 
 dren, and I will heal your backsHdings. O Israel, 
 return unto the Lord thy God, for thou hast fallen 
 by thine iniquity." Take with you words, and 
 turn unto the Lord. Say unto him, take away all 
 our iniquity, and receive us graciously. If you are 
 heartily sorry for your past transgressions, and truly 
 willing to renounce the counsel of Worldy- Wisdom ; 
 and if, looking unto Jesus as a poor helpless sinner, 
 you are determined to press forward in the narrow 
 way, in due time you will come to the Gate, the 
 gate of mercy ; and if you knock, it will be opened 
 to you. 
 
 THE HYMN. 
 
 Just as I am, without one plea, 
 Save that thy blood was shed for me, 
 And that thou bidst me come to thee, 
 O Lamb of God, I come. 
 
 Just as I am, and waiting not 
 To rid my soul of one dark, blot, 
 To thee, whose blood can cleanse each spot, 
 O Lamb of God, I come. 
 
 Just as I am, though tossed about 
 With many a conflict, many a doubt, 
 Fightings within, and fears without, 
 O Lamb of God, I come. 
 
 Just as I am, poor, helpless, blind; — 
 Sight, wisdom, healing of the mind, 
 Yea, all I need, in thee to find, 
 O Lamb of God, I come. 
 
THE BACKSLIDER RESTORED. 65 
 
 Just as I am, thou wilt receive, 
 Wilt pardon, welcome, bless, relieve, 
 Because thy promise I believe: 
 O Lamb of God, I come. 
 
 Just as I am, thy love unknown 
 Has broken every barrier down ; 
 Now to be thine, yea, thine alone, 
 O Lamb of God, 1 come. 
 
 THE PRAYER. 
 
 O Lord, who showest to them that be in error the light of 
 thy truth, to the intent that they may return into the way 
 of righteousness, receive our humble petitions, and hearken 
 to the prayer that we make before thee. We have erred and 
 strayed from thy ways like lost sheep. We have broken 
 thy law, we have neglected thy gospel, we have fallen by 
 our own iniquity, we have destroyed ourselves, and we have 
 no power of ourselves to help ourselves. But turn thou us, 
 and so shall we be turned, for thou art the Lord our God. 
 Hast thou not said. Return, ye backsliding children? Lord, 
 we come to thee. Take away all our iniquity, receive us 
 graciously, heal our backslidings, love us freely, and let thine 
 anger be turned away from us. Grant that we may come to 
 thee, just as we are, to partake of the full, the free, and the 
 finished salvation of thy Son, our Saviour Jesus Christ. May 
 it please thee, through the ministry of thy holy word, to im- 
 part to us sufficient light for our guidance in the way ever- 
 lasting. Probe our wounds, and set our sins before us in 
 such a light, that we may abhor ourselves in our own sight. 
 But oh, do thou comfort us again with the hope of mercy, as 
 we look to the great sacrifice of the cross. Make us heartily 
 ashamed of our readiness to start and turn aside from thee, 
 for our proneness to shrink from our allotted cross, and for 
 the remaining pride and self-righteousness that is within us. 
 Confirm thy word unto thy servants ; and though it be by 
 terrible things in righteousness, convince us that we can only 
 find peace and rest in Christ. Restore our souls, and lead 
 us in paths of righteousness, for thy name's sake. And mer- 
 cifully grant that all our lamented sins, negligences, and 
 ignorances, may be overruled to our spiritual good ; making 
 us more humble, more watchful, more steadfast in main- 
 taining the truth of thy gospel. These things we humbly 
 beg, in the name and mediation of Jesus Christ our Saviour. 
 Amen. 
 
LECTURE Y. 
 
 THE STUAIT GATE. 
 
 Strait is the way — the door is strait, 
 
 That leads to joys on high : 
 'Tis but a few that find the gate, 
 
 While crowds mistake and die. 
 
 Beloved self must be denied, 
 The mind and will renewed, 
 
 Passion suppressed — and patience tried, 
 And vain desires subdued. 
 
 Lord, can a feeble, helpless worm 
 
 Fulfil a task so hard ? 
 Thy grace must all the work perform, 
 
 And give the free reward. 
 
 Matthew vii. 13. 
 
 ENTER YE IN AT THE STR.UT GATE. 
 
 The only Saviour of sinners is frequently repre- 
 sented to us in the Bible under the emblem of a 
 door or a gate. "I," he says, "am the door ; by me 
 if any man enter in he shall be saved." This is the 
 only door of hope that is set before us ; the only 
 means by which a guilty sinner actually enters 
 into a state of acceptance with God. It is a strait 
 gate. Not a wide and expanded door, through 
 which we can easily pass, without any effort or any 
 self-denial ; but a little tvicket-gatc, which we can- 
 not find without diligently seeking, and which we 
 
 06 
 
THE STRAIT GATE. 67 
 
 cannot enter without earnestly striving. All our 
 efforts to enter will be in vain, if we carry with us 
 any of our sinful practices, or ungodly companions; 
 any of our worldly idols, or carnal confidences. 
 When a genuine penitent casts himself, by faith, 
 upon the mercy of God, held out to him in Christ, 
 he enters in at the strait gate. Having done this, 
 he not only depends upon his Saviour for pardon ; 
 he seeks liberty and happiness in his service. 
 Through him, in whom he has believed, he has 
 access by faith into that grace wherein he stands. 
 He goes in and out, and finds pasture. It is im- 
 mensely important to every one of us, not to be 
 satisfied with any thing short of entering by the 
 true door into a state of acceptance with God. Let 
 us then carefully consider our burdened Pilgrim at 
 the Wicket-Gate. We shall arrange the subject 
 in the manner following, and notice, 
 
 I. Christian's application at the Wicket-Gate. 
 
 II. The manner in which he was there received. 
 
 III. The conversation that passed between him- 
 self and the man at the Gate ; and, 
 
 IV. The directions and instructions which he 
 there obtained for his future guidance. 
 
 May the Eternal Spirit enable every one of us 
 effectually to strive for the strait gate ! 
 
 I. We begin with our Pilgrim's application at 
 the Wicket-Gate. He had now got up to the Gate 
 Avhich had been pointed out to him by Evangelist. 
 The first thing that met his eye was this inscrip- 
 tion written over it : " Knock, and it shall be opened 
 unto you." Without any pause, or a moment's 
 delay he availed himself of this most encouraging 
 
6s LECTURE V. 
 
 direction. He was told to knock, and he did knock 
 He knocked more than once or twice, and inquired, 
 if indeed that door would be opened for one so un- 
 worthy and rebellious as himself. After he had 
 stood without, and continued knocking for some 
 time, at length there came a grave person to the 
 door, named Good-Will. This man inquired who 
 was there, and whence he came, and what he 
 would have. Christian had a plain and ready- 
 answer to give to all these questions. Here is a 
 poor burdened sinner, he said, come from the City 
 of Destruction, and going to Mount Zion, that I 
 may be delivered from the wrath to come. And 
 since I am informed that through this Gate is the 
 way thither, I would therefore know if you are 
 willing to let me in. This was Christian's applica- 
 tion at the Gate. 
 
 And say, dear brethren, does not this speak to 
 every one of us, with a voice full of instruction ? 
 " The door was not opened until he had knocked 
 more than once or twice." It is only persevering 
 prayer that is effectual prayer. St. Paul besought 
 the Lord thrice concerning his thorn in the flesh, 
 that it might depart from him. When we humbly 
 come to the throne of grace, and earnestly apply to 
 Christ for pardon and rehef, let us not be surprised 
 if our petitions and desires be not granted immedi- 
 ately. Delays are not denials. The blessings we 
 seek are worth waiting for. We must beware of 
 saying. What should I wait for the Lord any 
 iono-er ? We must resolve to take no denial. We 
 must knock, and knock, and knock again, until we 
 are evidently heard. The language of our waiting 
 souls must be : 
 
THE STRAIT GATE. 69 
 
 I'll wait his seasonable aid, 
 
 Though oft denied, I'll wait ; 
 The promise may be long delayed, 
 
 But cannot come too late. 
 
 It is by repeated knocking, by continual coming, by 
 persevering prayer, that the earnest and upright 
 inquirer is distinguished from the mere hypocrite 
 and dissembler with God. An insincere person 
 may occasionally, but he will not always call upon 
 God. When Christian had waited for some time, 
 at length one came and asked what he wanted. 
 When persons continue instant in prayer, in due 
 time it will be clearly shown that they have not 
 been praying in vain. Some one, as it were, will 
 appear to represent to them the good will of Him 
 who heareth and answereth prayer; who has pro- 
 mised that he will hear the desire of the humble ; 
 and who has declared that the prayer of the upright 
 is his delight. By his providential interference on 
 their behalf, or by the secret influence of his Holy 
 Spirit upon their hearts, they will be encouraged 
 to spread more fully all their wants at the throne of 
 grace, and to pour out their hearts before him who 
 sits upon it. He who is the merciful receiver of 
 returning penitents, will stretch out the golden 
 sceptre, and say, What is thy petition, and what is 
 thy request? The Lord our God, dear friends, 
 knows far better than we do ourselves, both who 
 we are and what we want. But he would hear it 
 from our own mouth. To show that we are suit- 
 ably impressed with our true condition, he requires 
 us humbly to acknowledge our guilt and ruin, both 
 by nature and practice. We must each iee\ and 
 confess himself to be a poor burdened sinner, 
 come from the City of Destruction. And if he have 
 
70 LECTUllE V. 
 
 given us a hearty desire to pray ; if, by his special 
 grace preventing us, he hath put into our hearts 
 good desires, we must, by prayer and supphcation, 
 make knowm our requests unto God. We must 
 tell him that we would flee from the wrath to come ; 
 and that mercy is the sum and substance of our 
 wishes. And since we have been so distinctly in- 
 formed in his holy word, that mercy can only flow 
 to us through Jesus Christ; that there it is treasured 
 up, and there we must come to find it; that no man 
 can come unto the Father but by him ; and that 
 through him only we can be abundantly pardoned 
 and graciously accepted ; we must humbly state 
 that this is our errand to the throne of grace : We 
 would see Jesus. We would see him with the eye 
 of faith ; we would cast our heavy burden at his 
 feet ; we would thankfully partake of his great 
 salvation. 
 
 II. The manner in which our Pilgrim was re- 
 ceived at the Gate is the next head for our con- 
 sideration. This, we shall find, was a most gracious 
 manner. Oh, what a cordial welcome did he receive 
 from the man at the Gate ! Christian had asked 
 with fear and much trembling, whether or not he 
 was vviUing to admit him. In answer to this inquiry 
 the man said, "I am willing with all my heart;" 
 and then immediately opened the Gate. As Chris- 
 tian was stepping through, the man who opened it 
 hastily caught hold of him and drew him forward. 
 He knew not at the time for what purpose this was 
 done. But he was soon after informed it was to 
 save him from the arrows of a powerful adversary, 
 whose castle was hard by. From thence he shoots 
 at the pilgrims, while yet they are without, if by 
 
THE STRAIT GATE. 71 
 
 any means he can make them die before they have 
 entered through the gate. 
 
 Here, again, let us pause a httle to receive in- 
 struction. Was the burdened Pilgrim so heartily 
 welcomed at the Gate? God our heavenly Father 
 is willing, assuredly wilhng, to welcome and receive 
 every returning sinner, who comes to him by Jesus 
 Christ. While they are yet a great way oft' he 
 sees them, and has compassion, and is ready to run 
 and embrace them, and welcome them with joy 
 into the arms of his fatherly mercy. How can a 
 poor sinner doubt for a moment the good will of our 
 heavenly Father to him, if he humbly come, as a 
 genuine penitent, in the name of Jesus ? Oh ! if 
 sinners Avere only as wilhng to come to Christ for 
 mercy, as he is willing to have mercy upon them 
 when they do come, heaven would be full and hell 
 would be empty. The ear of mercy is always open 
 to the cry of penitent sinners ; and swiftly will the 
 door of mercy fly open for their admission when 
 they hum.bly prostrate themselves before it. Did 
 Christian find friendly aid in the very act of pass- 
 ing through the Gate? Oh, what an astonishing 
 contrast is to be seen between the kindness and love 
 if God our Saviour and the cruelty and malice of 
 lur adversary the devil ! When a poor sinner flees 
 .i'om the City of Destruction to find refuge in Christ, 
 he is by no means fully aware of all the dangers 
 and adversaries that oppose his progress, and that 
 are seeking his ruin. But the eye of mercy fixed 
 upon him, sees the danger which he cannot see ; 
 and, the Lord being very gracious to him, the hand 
 of mercy is stretched out in his necessity, to dehver 
 him from his unknown foe, to shield him from the 
 arrow that flieth in. darkness, to quicken his tardy 
 
72 LECTURE V. 
 
 footsteps, and to bring him into a place of security 
 On the other hand, how great is the craft and cru 
 elty of Satan ! He chooses alike the fittest time and 
 place for divulging his murderous intentions. He 
 would kill us before we have passed through the 
 Gate. He well knows it must be now or never. 
 When once the awakened sinner, by true faith, has 
 closed with Christ, and the incorruptible seed, by 
 which he becomes a child of God, is safely lodged 
 within his heart, then the adversary well knows 
 that, to a great extent, the prey has clean escaped 
 from his teeth. After this, the believer is furnished 
 with a new principle wherewith to resist sin and 
 temptation, and that wicked one toucheth him not. 
 True, indeed, he will pursue the Pilgrim's steps to 
 the very end of his course ; perhaps fiercely assault 
 him, and certainly direct arrows against him at 
 every stage. But now his power is limited. He 
 has only power to tempt, and to vex, and to harass 
 the true believer. Thus, very frequently, awakened 
 sinners, before they have apprehended Christ, and 
 when they are on the point of closing with him by 
 true and saving faith, experience most of Satan's 
 craft and power. When the merciful Saviour had 
 said to the afflicted parent, " Bring thy son hither ; 
 as he was yet a coming the devil threw him down, 
 and tare him." 
 
 III. The conversation that passed between Chris- 
 tian and the man at the Gate has next to be con- 
 sidered. No sooner had Christian got through the 
 Gate and been informed of the reason why he was 
 hastened forward, than he said, " I rejoice with 
 trembling." He rejoiced at the mercy he had just 
 received ; and trembled at the danger which was 
 
THE STRAtt GATE. 73 
 
 still so nigh. Upon being asked what had induced 
 him to come to that Gate, he rephed, that it was 
 Evangehst who had directed him to it ; and who 
 had also instructed him there to seek for more par- 
 ticular information. Now does the poor pilgrim 
 hear for his encouragement that an open door is set 
 before him, which no man can shut. The joyful 
 intelhgonce causes him to own that he begins to 
 reap the fruit of his labours. The next inquiry- 
 made by the man at the Gate was one very natural 
 for him to make. His name was Good-Will, and 
 his heart overflowed with benevolence to every hu- 
 man being. He inquired therefore of Christian 
 why he had come alone. Christian's reply is sim- 
 ple, but it is full of meaning. Because, he said, 
 none of my neighbours saw their danger as I saw 
 mine. He then recounts how his friends and rela- 
 tions had cried after him, and begged him to return^ 
 and how he had resisted all their importunity. He 
 tells too his interview Avith Obstinate and Pliable ; 
 and how the latter had gone on with him a httle 
 way, until he drew back at the difficulties he met 
 with at the Slough of Despond. The remark made 
 by Good- Will upon Pliable's turning back is very 
 touching. Alas, he said, poor man, is the celestial 
 glory* of so small esteem with him, that he counteth 
 it not worth running the hazards of a few difficulties 
 to obtain it ! This observation brings to Christian's 
 mind his own backsliding. With great humihty 
 he compares himself to Phable, and owns that there 
 appears to be little betterment between them. If 
 Phable had turned back, Christian had been seduced 
 out of the way by the carnal arguments of Worldly- 
 Wisdom. After recounting what had befallen him 
 for following this fatal advice, Christian is informed 
 
74 LECTURE V. 
 
 that Mount Sinai has been the destruction of many; 
 and that it was indeed a mercy that he had not 
 been dashed to pieces while hngering about it. 
 Christian feels and acknowledges that this was in- 
 deed a signal mercy. Fie owns how seasonable 
 was the approach of Evangelist in the midst of his 
 perplexity, and is deeply affected when he calL 
 his own ways to remembrance, that after all that 
 he had done, entrance had not been denied him 
 through that Gate. When this acknowledgment 
 had been made, he was cheered and encouraged in 
 the most gracious manner by him who had opened 
 for him the Gate. We make, he said, no objections 
 against any, notwithstanding all they have done 
 before they come hither : they are in nowise cast 
 out. Therefore, he continued, good Christian, come 
 a little way with me, and I will teach thee about 
 the way wherein thou must go. 
 
 Now, if we only rightly consider it, this conver- 
 sation may tend greatly to our profit, in a variety 
 of ways. Christian rejoiced with trembling when 
 he got through the gate. We, dear brethren, who 
 have fled for refuge to the gospel hope, should 
 serve the Lord with fear, and rejoice with reverence 
 before him. " I seek," said an eminent Christian 
 of modern times, " to be not only humbled and 
 thankfuU but humbled in thankfulness, before my 
 •God and Saviour continually. 1 do not undervalue 
 joy ; but I suspect it when it is not blended with 
 the deepest humiliation and contrition." As Chris- 
 tian spoke of the benefits he had received from 
 Evangelist, so we shall often find it profitable to 
 look back upon our past progress, and to recall 
 to mind the instruments that were employed in 
 directing our feet into the narrow way of fife. 
 
^ THE STRAIT GATE. -^6 
 
 We should be very careful to remember and to 
 follow all the admonitions which they urged upon 
 us from the word of God. When any gracious open- 
 ing is made for us, we should be diligent in follow- 
 ing it up ; and if we do this faithfully, we are sure, 
 sooner or later, to be abundantly recompensed for 
 any sacrifice or self-denial which we may have en- 
 countered for the gospel's sake. Every behever, 
 ere long, will reap the fruit of all his pains. The 
 reason assigned by our Pilgrim for his coming out 
 alone, is the true reason why such numbers, in 
 every place, neglect the salvation of Christ, and 
 will not be at the trouble to make a single effort to 
 enter in at the strait gate. They do not see their 
 danger as the genuine penitent sees his. Oh how 
 deeply painful it is to think, that all the glories of 
 heaven should be of so little value in the eyes of 
 many ; that they will not encounter the least diffi- 
 culty for the sake of obtaining them ! But the sins 
 and inconsistencies of others ought to touch a chord 
 of deep humiliation in our own hearts. They should 
 remind us of our own provocations. They should 
 make us own, with prostration of spirit, that we are 
 by nature children of wrath, even as others ; and 
 that if in any thing we differ from the worst of trans- 
 gressors, it is grace only that has made us to differ. 
 How thoroughly thankful we ought to be, if we 
 have been delivered from the fearful mistake of seek- 
 ing life from the ministration of death ; and how 
 should our hearts overflow with gratitude and praise 
 to remember, that no sinners, whatever they may 
 have done, are rejected, when they come as peni- 
 tents to the door of mercy ! There is no mention 
 or remembrance made of all their multiplied provo- 
 cations in time past, if only they come, with weep- 
 
.76 LECTURE V. 
 
 ing and supplication, looking unto Jesii^. Who- 
 ever they be, or whatever they have done, " they 
 are in nowise cast out." Be^^strong therefore, and 
 of good courage, all ye that hope in the Lord. 
 
 IV. We have lastly to consider, the directions 
 and instructions which Christian received at the 
 Gate for his future guidance. He was informed 
 that his path lay on the narrow road, which went 
 from the Gate, as straight as a rule could make it. 
 He could not with care miss the road. There were, 
 indeed, many crooked and wide paths that branched 
 off, on each side of his way ; but the road to Zion 
 might always easily be distinguished by these two 
 evident marks, viz. its narrowness, and its straight- 
 ness. A very affecting question followed. Chris- 
 tian then asked the man at the Gate, if he could 
 not help him off with his burden; for as' yet he 
 had not got rid of it ; nor could he by any means 
 be delivered from it without assistance. As to thy 
 burden, said the man, be content to bear it, until 
 thou comest to the place of deliverance, for there it 
 will fall off from thy back of itself. As soon as 
 Christian heard of this place of deliverance, he be- 
 gan to gird up his loins, and to address himself to 
 his journey. 
 
 To us, my friends, as weJl as to him, are these 
 instructions and directions very important. If we 
 have entered in at the Strait Gate ; I mean, if, as 
 genuine penitents, we have come to Christ for sal- 
 vation, we must not think that our toiJs are ended, 
 or that our warfare is accomplished. Still have we 
 to press forward in the narrow way of life, and tc 
 walk by the straight rule of the commandments of 
 God. We shall see many false paths branch offj 
 
^^ THE STRAIT GATE. 77 
 
 on our right hand, and on our left ; but we may- 
 be sure we are in the way to heaven, if we are 
 still advancing in the straight and narrow path of 
 obedience. This alone is the undoubted proof that 
 we have entered in through the door. This alone 
 is the path that leadeth unto life ; all others are the 
 ways of death. But if this Gate represents the mer- 
 ciful receiver of returning sinners, you may perhaps 
 inquire, Can a weary and heavy-laden sinner come 
 to Christ, and not find rest to his soul? Can he 
 enter through the Gate, and still complain that he 
 has not got rid of his burden ? The question is 
 very important, and it deserves a distinct reply. 
 Know, then, that a general reliance on the mercy 
 of God in Christ, if it be sincere, brings a man into 
 a state of acceptance with God, imparts to the con- 
 science a degree of peace, and kindles within a 
 measure of hope. When Christian got through 
 the Gate he rejoiced, although with trembhng ; and 
 he confessed, that already he began to reap the fruit 
 of his pains. But more distinct views of the glory 
 of the gospel, and a fuller revelation of the myste 
 ries of the cross, are absolutely necessary, in order 
 to our obtaining abiding, established, and settled 
 peace. We must earnestly pray to grow in grace, 
 and in the knowledge of our Lord and Saviour Jesus 
 Christ. We must seek to have a more direct and 
 experimental knowledge of him, in his saving office 
 and character. Such a knowledge as this will de- 
 liver us from all our fears and all our burdens. Yes, 
 dear brethren, a simple, clear, distinct, believing 
 view of the cross of Christ, will do for a poor sin- 
 burdened soul, what all the world can never do. 
 The cross of Christ is the place of deliverance. 
 Oh, be not satisfied with a transient glimpse of hope, 
 7* 
 
78 LECTURE V. ^^ 
 
 and a peace that is moved at every change, just as 
 the trees of the wood are moved by the wind. \s 
 you have received Christ Jesus the Lord, so walk 
 ye in him, rooted, and built up, and established in 
 the faith, that your peace may flow as a river, and 
 that you may have an abiding, well-grounded, and 
 comforting sense of your pardon and acceptance. 
 Only let us seek to have Christ Jesus the Lord evi- 
 dently crucified before the eye of our faith ; let the 
 divine and glorious mystery of the cross be distinctly 
 shown us by the teaching of the Holy Spirit ; let 
 us see the Holy One of God, yea, God himself, in 
 the likeness of sinful flesh, in our place, and in our 
 stead, numbered with the transgressors, groaning 
 under that wrath which our sins had kindled, suf- 
 fering that penaky which we had incurred, and 
 bearing that curse which otherwise would have 
 rested upon our guilty souls for ever; let us, I say, 
 only realize all this, and then, yes, then indeed, we 
 shall have arrived at the place of dehverance, and 
 there our burden, the heavy burden of our guilt, 
 will fall from us of itself. Oh, let us imitate him, 
 who, with such a prospect, addressed himself to his 
 journey, and went forward. First, and above every 
 thing else, let us be sure that we have really entered 
 through the Gate ; that we have come by faith to 
 Jesus Christ for the pardon of our sins, and access 
 to God. And oh, let us not be satisfied without a 
 lively hope, and a comforting sense of our pardon 
 and acceptance ! Why should we go mourning 
 all our days, when a full, free, finished, present, 
 everlasting salvation has been provided for us ? 
 You have heard of the place of deliverance. Gird 
 up your loins, and press forward to it with unwea- 
 rying footsteps. Seek not only for salvation, but 
 
^ THE STRAIT GATE. 79 
 
 for the knowledge of salvation, through the remis- 
 sion of your sins. We desire that every one of 
 you do show the same diligence, to the full assu- 
 rance of hope unto the end : that ye be not slothful, 
 but followers of them who through faith and pa- 
 tience inherit the promises. 
 
 THE HYMN. 
 
 Thou art the way — to thee alone 
 
 From sin and death we flee ; 
 And he who would the Father seek 
 
 Must seek him, Lord, in thee. 
 
 Thou art the truth — thy word alone 
 
 True wisdom can impart : 
 Thou only canst instruct the mind 
 
 And purify the heart. 
 
 Thou art the life — the rending tomb 
 Proclaims thy conquering arm ; 
 
 And those who put their trust in thee, 
 Nor death nor hell shall harm. 
 
 Thou art the way, the truth, the life — 
 
 Grant us to know that way, 
 That truth to keep, that life to win. 
 
 And reach eternal day. 
 
 THE PRAYER. 
 
 Almighty and everlasting God, thou hast taught us, in thy 
 holy word, that thy Son, our Saviour Jesus Christ, is the 
 way, and the truth, and the life ; mercifully grant that 
 through him, and by one Spirit, we may now have access to 
 thee. Thou hast made known unto us the path of life ; thou 
 iast set before us a door of hope ; thou hast graciously said, 
 " Ask, and ye shall receive ; seek, and ye shall find ; knock, 
 and it shall be opened unto you." So give now unto us that 
 ask, let us that seek find, open the gate unto us that knock. 
 We come as poor perishing sinners ^o knock at the door of 
 mercy. Lord, open unto us. We would take no denial; we 
 would not be sent empty away ; we would continue instant 
 in prayer, until we know that we have the petitions that we 
 
80 LECTURE V. ^ 
 
 ask of thee. We wait for thy loving-kindness ; show us thy 
 mercy, O Lord, and grant us thy salvation. Assure us of 
 thy favour and good-will towards us ; and save us, we be- 
 seech ihee, from the power and malice of our cruel adversary, 
 who desires to have us, and to prevent our approach to the 
 only Saviour of sinners. May we know what it is to have 
 communion with thee, and to pour out our hearts before thee. 
 And when we declare our ways unto thee, do thou gra- 
 ciously hear us, and abundantly bless us. Show thou us the 
 way wherein we should walk, for we lift up our souls unto 
 thee. Make thy way plain before us. Deliver us from 
 turning aside into any crooked path. Oh that our ways 
 were so direct that we might keep thy statutes ! Save us, 
 we beseech thee, from all our burdens, and from all our 
 fears. May we not be satisfied with a general hope of par- 
 don, but may we earnestly press after a clearer view and a 
 sweeter sense of our personal interest in Christ. Oh give 
 us the knowledge of salvation through the remission of our 
 sins ! May we forget the things that are behind, and reach 
 forth to those that are before, and press toward the mark for 
 the prize of our high calling. Hear us, O Lord, and answer 
 us according to the multitude of thy tender mercies, through 
 Jesus Christ our Saviour ; to whom with thee and the 
 eternal Spirit, three persons in one undivided Godhead, be 
 honour and glory for ever and ever. Amen. 
 
LECTURE YI. 
 
 THE interpreter's HOUSE. 
 
 Thou great Instructor ! lest I stray, 
 O teach my erring feet thy way ; 
 Thy truth, with ever fresh delight, 
 Shall guide my youthful steps aright. 
 
 How oft my heart's affections yield, 
 And wander o'er the world's wide field ! 
 My roving passions, Lord, reclaim, 
 Unite them all to fear thy name. 
 
 Then, to my God, my heart and tongue 
 With all their powers shall raise the song; 
 On earth thy glories I'll declare. 
 And heaven my song of joy shall hear. 
 
 John xvi. 13, 14. 
 
 HOWBEIT WHEN HE, THE SPIRIT OP TRUTH, IS COME, HE WILI, GUIDE TOU 
 INTO ALL truth: FOR HE SHALL NOT SPEAK OF HIMSELF; BUT WHATSO- 
 EVER HE SHALL HEAR, THAT SHALL HE SPEAK : AND HE WILL SHOW YOU 
 THINGS TO COME. HE SHALL GLORIFY ME: FOR HE SHALL RECEIVE OF 
 MINE, AND SHALL SHOW IT UNTO YOU. 
 
 The Holy Spirit is the only infallible interpreter 
 of Scripture. None teacheth like him. He it is 
 who opens our eyes, and shows us wonderful things 
 out of the law of God. He shines into our hearts, 
 and disperses the natural darkness in which we are 
 involved ; he penetrates the innermost recesses of 
 our souls ; there he plants eyes, and enables us to 
 see what before was hid from us, especially disco- 
 vering to us the grace, and glory, and beauty, and 
 excellence of Christ. The manner in which the 
 
 81 
 
82 LECTURE VI. 
 
 blessed Spirit teaches the hearts of all faithful peo- 
 ple, and the important lessons which he inculcates, 
 are most happily illustrated in that part of the Pil- 
 grim's Progress now for our consideration. After 
 a person has entered in at the Strait Gate — come 
 by true faith to the Saviour of sinners for salvation 
 — he has much, very much, still to learn, both of 
 Christ, and himself, and the ways of the Lord. 
 His understanding has to be opened, that he may 
 understand the Scriptures. All the eleven dis- 
 ciples, while the Lord was yet with them, were 
 true of heart. But they had much remaining igno- 
 rance to be dispersed, and many wonderful disco- 
 veries to be made to them. Thus the Lord assured 
 them, " I have yet many things to say unto you, 
 but ye cannot bear them now. Howbeit, when he, 
 the Spirit of truth, is come, he will guide you into 
 all truth : for he shall not speak of himself ; but 
 whatsoever he shall hear, that shall he speak : and 
 he will show you things to come. He shall glorify 
 me : for he shall receive of mine, and shall show it 
 unto you." 
 
 Christian's approach to the Interpreter's house, 
 with some of the wonders that were there shown 
 him, will form the subject of the present lecture. 
 Let us enter upon it by earnestly invoking the spe- 
 cial presence and blessing of that gracious Spirit, 
 who alone can make it profitable to our souls. 
 
 Come, Holy Spirit, come ; 
 
 Let thy briglit beams arise, 
 Dispel the sorrow from our minds, 
 
 The darkness from our eyes. 
 
 Convince ns of our sin, 
 
 And lead us to the Lord ; 
 And to our opening view reveal 
 
 The wonders of thy word. 
 
THE interpreter's HOUSE. 83 
 
 (1 .) We have to notice Christian'' s approach to 
 the Interpreter's house. He had been informed at ,^ 
 the Wicket-Gate, through which he passed, that it j' 
 was necessary for him to call at this house, and to 
 get admittance into it ; and that there very excel- 
 lent things would be shown him. He went there- 
 fore direct from the Gate to this famous house, until 
 he had arrived at the door and stood before it. No , 
 notice was taken of his arrival until he had knocked. , 
 He knocked over and over again. At last one 
 came to the door and inquired who was there. 
 Christian gave a true and simple account of himself 
 and preferred his request, to speak with the master 
 of the house. This request was by no means con- 
 sidered a liberty. After it had been reported, the 
 master of the house himself appeared and asked 
 Christian what he wanted. 
 
 Under these simple words, dear brethren, there 
 is contained the most important meaning. A deep 
 sense of our remaining ignorance, with a teachable 
 disposition and a hearty desire for further instruc- 
 tion, is a hopeful sign, indeed we may say, a sure 
 mark of grace begun in the heart. If we have 
 been sincere in our application to Christ, we shall 
 follow the gracious directions which he has given 
 us to promote our growth in grace, and our advance- 
 ment and establishment in the way everlasting. 
 We shall press forward, as it were, from the Wicket- 
 Gate to the Interpreter's house. We shall feel how 
 necessary it is for us to become individually, if I > 
 may so speak, the private pupils of the Holy Spirit. ^ 
 When the ascending Saviour assured the disciples 
 that they should be endued with power from on 
 high not many days hence, they continued with 
 cne accord " in supplication and prayer" until they 
 
 y 
 
84 LECTURE VI. 
 
 received the promise, in all its rich and unbounded 
 fulness, on the day of Pentecost. So should we 
 plead the gracious promises and the abundant en- 
 couragement which he has given us to expect that 
 other Comforter, even the Spirit of truth, to teach 
 us all things. We should pray earnestly that he 
 would open the eyes of our understanding, and be 
 in us the spirit of wisdom and revekiion in the 
 knoAvledge of Christ ; that he may glorify Christ in 
 our eyes, and take of the things of Christ and show 
 them unto us. With this object in view, and this 
 hope before us, we must diligently attend to every 
 appointed means of grace. We must resort con- 
 stantly to the word of truth and the house of praj^er; 
 watching daily at the gates of wisdom, and waiting 
 at the posts of her doors. Considering, too, that 
 earnest knocking is the emblem of importunate 
 prayer, and that the Lord has assured us that he 
 will be inquired of by us to fulfil his gracious pro- 
 mise of giving us the Holy Spirit, we must knock 
 over and over again, praying without ceasing, until 
 our petitions are evidently heard. And oh, remem- 
 ber that your business is with the Master of the 
 house. There is nothing like going to the fountain- 
 head. Do not be put oflfby a servant, as if he could 
 do as well as the Master. The Holy Spirit himself 
 is promised to come to us to be our instructor, and 
 to perform for us the office of an infallible Interpre- 
 ter, in answer to our humble petitions. The Great 
 Teacher himself is promised as the fruit of the Sa- 
 viour's intercession, and we ought not to be satisfied 
 with an inferior monitor. 
 
 (2.) We have next to see how Christian got ad- 
 mittance into the Interpreter's house. The Inter- 
 preter had asked him what was his business. To 
 
THE INTERPRETER'S HOUSE. 85 
 
 ! 
 
 this he replied most simply: "Sir," he said, "I am". / I 
 a man that am come from the city of Destruction, "' | 
 
 and am going to Mount Zion ; and I was told by j 
 
 the man who stands at the Gate, that if I called ] 
 
 here, you would show me excellent things, such as 
 would be a help to me in my journey." This ac- ' 
 
 count of himself was considered entirely satisfactory. 
 So the Interpreter said, "Come in, I will show thee 
 hat which will be profitable to thee." ' 
 
 Here take notice, dear friends, of a most import- 
 ant truth. It is not a vain repetition that our Pil- < 
 grim gives in substance the same account of himself 
 to every person of whom he has a request to make. 
 It is to remind us that all the promises and all the j 
 encouragements in the Bible are held forth to per- 
 sons who answer a certain description. There is \ /" 
 no promise in the Scripture, from the beginning to ) 
 the end of it, to the proud, unhumbled sinner, 
 or to the selfish, unawakened worldling, who is 
 seeking his happiness in those things which perish 
 in the using. No, we must feel and confess that 
 we are from the City of Destruction ; we must be 
 on the way to Zion, and have our faces thitherward. 
 We must be convinced of sin, and have our desires 
 directed to Christ and heavenly things, before we ^ 
 can cotne to Christ, or know any thing of the blessed ] 
 fellowship of the Holy Ghost. If this be our char- 1 
 acter, we have nothing to fear. Our earnest cries i 
 for more hght, and wisdom, and grace will not be i 
 rejected. The Spirit himself, in due time, will gra- i 
 ciously draw near to us, and make us to understand 
 excellent things. Is it your earnest cry, " Teach ^ 
 me to do thy will, for thou art my God : thy Spirit 
 is good: lead me into the land of uprightness?" | 
 You shall not be disappointed of your desire. The | 
 
 8 i 
 
86 LECTURE VI. 
 
 condescending love of the Holy Spirit, in readily 
 granting the desires of those who apply for his 
 teaching, notwithstanding their duJness, and preju- 
 dice, and slowness of heart to understand, can never 
 be sufficiently admired. "Uphold me with thy 
 free Spirit." 
 
 (3.) The manner in which the Interpreter in- 
 structed Christian after he was admitted into the 
 house is especially deserving of our consideration. 
 He commanded his man to light a candle, and bid 
 Christian follow him. So he led him into a private 
 room. There he directed his man to open the door. 
 He did so; and Christian beheld, hanging up against 
 the wall, a very striking and attractive picture. It 
 seemed to be the fikeness either of a man or an 
 angel. 
 
 Before we pass on to examine distinctly the fea- 
 tures of this wonderful picture, it may be well here 
 to pause for a moment. The blessed Spirit employs 
 generally men as his instruments in giving light 
 and instruction to the souls of those whom he effectu- 
 ally teaches. But it is his secret and gracious 
 power alone that effectually conveys it to the heart. 
 Every true minister of the gospel is the Interpreter's 
 man. Fie has been moved by the Holy Ghost to 
 take upon him that office and ministry. The 
 minister, by explaining and enforcing the Holy 
 Scriptures, may, as it were, light a candle and be 
 of much use to the learner in the school of Christ. 
 But it is only by the command of the Holy Spirit 
 that the light can be produced. It is only by its 
 power that it can shine into the heart ; it is only by 
 his gracious influence that we are enabled to see 
 and constrained to follow that hght. Without this, 
 the hght shineth in darkness, and the darkness com- 
 
THE interpreter's HOUSE. 87 
 
 prehendeth it not. Or again, as the Interpreter's 
 man did, the minister of Christ may draw forth from 
 the inspired volume many a wonderful and affecting 
 picture, and set it plainly before the eyes of men. 
 But it is only when the Holy Spirit has led us, 
 as it were, into a private room, and unfolds and 
 explains, and applies to the conscience what we 
 have seen and heard, that we derive any spiritual 
 profit and advantage from them. Dear brethren, 
 if you would prosper in your souls, always look up 
 above means and instruments to Him who works 
 by them and through them. 
 
 (4.) We proceed now to consider the first great 
 lesson which was taught Christian in the Interpre- 
 ter's house. This was the fashion of the picture 
 that was shown him. It was the picture of a very 
 grave person ; he had eyes lifted up to heaven; the 
 best of books was in his hands ; the law of truth 
 was printed upon his hps ; the world was behind 
 his back ; he stood as if he pleaded with men ; and 
 a crown of gold did hang over his head. This 
 picture was designed to instruct the Pilgrim what 
 manner of persons he ought to follow, in spiritual 
 matters, and to show him the features of a true 
 guide to the Celestial City. And here, indeed, we 
 have the true apostoHc succession. In every par- 
 ticular that is here mentioned, if we minutely con- 
 sider them, we see the features of the genuine am- 
 bassador of Christ, whose credentials are so clear 
 that they cannot be mistaken. 
 
 The true minister of Christ, then, must he a 
 grave person. The awfully important work which 
 belongs to a minister of the gospel, is in no wise 
 suited to a hght, trifling and frivolous disposition. 
 
88 LECTURE VI. 
 
 " He that negotiates between God and man, 
 As God's ambassador, the grand concerns 
 Of judgment and of mercy, should beware 
 Of lighl?iess.^^ 
 
 A person may be grave without being morose, 
 and cheerful without any levity. No one, however, 
 who feels the power of the world to come, — who is 
 impressed in some good measure with the awful 
 realities of eternit}^ nnd who is perplexed about his 
 soul, would be able to open his grief to one who 
 was of a hght and trifling disposition of mind. 
 
 The true minis fei^ again, must have his eyes lifted 
 up to heaven. He must be a man of prayer. His 
 eyes must be ever to the Lord ; on him must he 
 wait all the day. Deeply feeling that all his suffi- 
 ciency is from above, and that without the heavenly 
 influence of the Holy Spirit, all his labour will be 
 of no avail, he looks up in humble, earnest suppHca- 
 tion, that the Spirit from on high may be poured 
 both upon him and his people. 
 
 The best of books will be in the hands of the true 
 minister. The Bible, or book of books, is the best 
 of books, and this is the constant study of every 
 true minister. He is a minister of the word, and 
 how can he minister to others what he has not 
 received and learned himself? How can he preach 
 the word, or rightly divide the word, if the Avord 
 does not first dwell in him richly? 
 
 The true minister has the law of truth ivritten 
 upon his lips. No one can turn many from iniquity 
 without having the law of truth in his mouth. He 
 appeals to the law and to the testimony for every 
 thing that he delivers to his people, as requisite to 
 their salvation. He knows that Holy Scripture 
 contains all needful truth, and therefore he does 
 
THE interpreter's HOUSE. 89 
 
 not trouble or perplex his hearers with any thing 
 besides. All other books he only values and uses 
 just as they illustrate, enforce, or explain the Scrip- 
 tures of truth. 
 
 Further, the true minister has the world be- 
 hind his back. A covetous, ambitious, or worldly 
 minister, is a wolf and not a shepherd. He 
 will never be a good minister of Jesus Christ, 
 whose back is not turned to the world, and who 
 does not from his heart renounce all its bewitching 
 pleasures, all its, entangling cares, and all its aspir- 
 ing projects. " Thoa, O man of God, flee these 
 things." He must not take the oversight of the 
 Lord's inheritance for filthy lucre, but of a ready 
 mind. Oh what havoc is made of the souls of men, 
 by persons obtruding themselves into the ministry, 
 who are eagerly pursuing, instead of entirely re- 
 nouncing, the world and the things of the world ! 
 
 "Ambitious of preferment for its gold, 
 And well prepared, by ignorance and sloth, 
 By infidelity, and love of world, 
 To make God's work a sinecure." 
 
 77ie true minister stands as if he pleaded with 
 men. He cannot sit still and rest contented while 
 souls are perishing in ignorance and sm around 
 him. It is his business to stand pleading with 
 men. He is commissioned solemnly to appeal to 
 their consciences, and to say. Why will ye die ? 
 As though God did beseech them by him, he is to 
 pray them in Christ's stead to be reconciled unto 
 God. As he feels the importance of his subject, 
 and as his heart is influenced by what he proclaims, 
 he stands, 
 
 " Affectionate in look, 
 And tender in address, as well becomes 
 A messenger of grace to guilty men." 
 8* 
 
90 LECTURE VI. 
 
 And finally, to complete the picture, and to perfect 
 the whole, a crown of gold is suspended over the 
 head of every true minister of Christ. What bless- 
 ed and sure reward is held forth in the world to 
 come, to every faithful labourer in the Lord's vine- 
 yard, to animate his faith, and to encourage his 
 patient continuance in well-doing ! Here his trials 
 and discouragements may be very great, and he 
 may have only small reward for his toil. But if he 
 is really ready to spend and be spent in his Mas- 
 ter's service, and for the good of souls — a true 
 candle, wasting away himself to give light unto 
 others ; if he diligently labours now, and waits for 
 the recompense of reward hereafter, he shall not be 
 disappointed. When the Chief Shepherd shall 
 appear, he shall receive a crown of righteousness, 
 that fadeth not away. 
 
 (5.) We have only now to consider the reason as- 
 signed by the Interpreter for showing Christian 
 this picture. "I have showed thee this picture 
 first," he said, " because the man whose picture this 
 is, is the only man whom the Lord of the place 
 whither thou art going, hath authorized to be thy 
 guide in all difficult places thou mayest 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 wisdom and importance, dear brethren, of 
 this admonition, is unspeakably great ; and every 
 true Pilgrim, in his progress to the better land, will 
 very frequently be required to reduce it to prac- 
 tice. The true Christian, who has felt the burden 
 of his sins, and who has humbly come to Christ 
 
THE interpreter's HOUSE. 91 
 
 for salvation, is taught by the Holy Spirit to distin- 
 guish between the true and the pretended minister 
 of Christ. He has been commanded to beware of 
 false prophets, who come to him in sheep's clothing ; 
 and not to believe every spirit, but to try the spirits 
 whether they be of God. He dare not commit him- 
 self to the spiritual guidance of any one, merely be- 
 cause he is officially a minister. Men do not act 
 thus, with regard to their temporal affairs, or their 
 bodily ailments. They do not suffer any one to 
 manage their affairs merely because he is a lawyer ; 
 they will not put themselves into the hands of any 
 one merely because he is a doctor. They consider 
 that all lawyers are not honest ; and that all doctors 
 are not skilful. They want something more than 
 the legal certificate which allows them to practise. 
 Thus it is with the true Pilgrim to the Celestial 
 City. The Lord of the country whither he is 
 going has showm him the features of a true guide, 
 and solemnly warned him of the danger of being 
 led astray by others. He is to follow none impli- 
 citly any further than they have the clear warrant 
 of Holy Scripture for what they advance. He is to 
 take heed both how he hears, and what he hears, 
 proving all things by the unerring touchstone of the 
 word of truth. If, therefore, they would obtrude 
 upon him the commandments of men, or any thing 
 upon the authority of councils, fathers, or traditions, 
 as necessar}'' to his salvation, which cannot be proved 
 by Scripture, he remembers, " If they speak not ac- 
 cording to this rule, it is because there is no light in 
 them." 
 
92 LECTURE IV. 
 
 THE HYMN. 
 
 Come, blessed Spirit, source of light, 
 Whose power and grace are unconfined, 
 Dispel the gloomy shades of night, 
 The thicker darkness of the mind. 
 
 To our illumined eyes display 
 The glorious truth thy word reveals ; 
 Cause us to run the heavenly way, 
 Unfold the book, unloose the seals. 
 
 Thine inward teachings make us know, 
 The mysteries of redeeming love. 
 The emptiness of things below, 
 And excellence of things above. 
 
 While through this dubious maze we stray, 
 Spread like the sun, thy beams abroad, 
 To show the dangers of the way. 
 And guide our feeble steps to God. 
 
 THE PRAYER. 
 
 O merciful and gracious Lord God, who dost teach the 
 hearts of thy faithful people, by sending to them the light of 
 thy Holy Spirit ; and who hast promised to give this best of 
 all good things to them that ask ; we come before thee in the 
 name of Jesus Christ our Saviour, humbly to ask for the 
 gift of thy Holy Spirit to be poured into our hearts. May 
 we all be taught of thee ! We feel and bewail our exceed- 
 ing sinfulness, and our slowness of heart to receive and under- 
 stand thy blessed word. Oh send thy Holy Spirit, tp sanctify 
 and instruct us ; to make us of quick understanding in the 
 fear of the Lord, and cause us to receive with meekness the 
 engrafted word, which is able to save our souls ! Give us, 
 we beseech thee, the Spirit of wisdom and revelation in the 
 knowledge of Christ. Lord, we would not have thy fear 
 taught us by the precept of man, but by the effectual power 
 of the Holy Ghost. We apply for the great Interpreter him- 
 self, and humbly pray that he may come to us, guiding us 
 into all truth, and taking of the things of Christ, and show- 
 ing them to us. We are poor, blind, and benighted sinner? 
 
THE INTERPEETER'G HOUSE. 93 
 
 O thou Father of lights, who didrt corntnand the light to 
 shine out of darkness, shine into our hearts, and give us the 
 light of the knowledge of the glory of God, in the face of 
 Jesus Christ. Raise up, we pray thee, in every place, pas- 
 tors according to thine own heart — men of gravity, men of 
 prayer, mighty in the Scriptures, and with the law of truth 
 upon their lips ; spiritual men, who are not of the world ; who 
 plead earnestly with perishing sinners, that they may be 
 saved by Christ for ever; and who look for their recompense 
 of reward hereafter. And may thy word in their mouths 
 never be spoken in vain ! These mercies, for them, for us, 
 and thy whole Church, we humbly beg in the name and me- 
 diation of Jesus Christ our most blessed Lord and Saviour. 
 Amen. 
 
LECTURE YII. 
 
 THE interpreter's LESSONS. 
 
 The sovereign will of God alone 
 Creates us heirs of grace ; 
 
 Born in the image of his Son, 
 A new, peculiar race. 
 
 The Spirit, like some heavenly wind. 
 Blows on the sons of flesh, 
 
 New-models all the carnal mind. 
 And forms the man afresh. 
 
 Our quickened souls awake and rise 
 From their long sleep of death ; 
 
 On heavenly things we fix our eyes, 
 And praise employs our breath. 
 
 Psalm cxix. 18. 
 
 OPEN THOU MINE EYES, THAT I MAT BEHOLD WONDROUS THINGS OUT OP 
 THY LAW. 
 
 Every real Christian is under the teaching of the 
 Holy Spirit. Very wonderful are the discoveries 
 made to him by the gracious operation of this 
 heavenly guide. Without the unction from the 
 Holy One, we are bhnd and dark as to the things of 
 God. We may have the clear shining of God's 
 holy word round about us, making it noon as to 
 outward privileges ; and yet, if the veil of nature 
 be upon our eyes, we shall stumble at noon as in 
 the night ; we shall grope as if we had no eyes. 
 It is the impressive and solemn lessons taught by 
 the Holy Spirit upon the heart, that make all the 
 
 94 
 
THE interpreter's LESSONS. 95 
 
 diMinice between him that is carnal and him that 
 is spiritual. Just as it is impossible for any man to 
 know what is passing in the heart of another in- 
 dividual, but only that individual himself, " even so 
 the things of God knoweth no man but the Spirit 
 of God." These things God reveals to his people 
 by the Spirit. We are proceeding with the won- 
 ders shown to Christian in the Interpreter's house ; 
 in other words, the discoveries made by the Holy 
 Spirit to the hearts of his faithful people. 
 
 There are four lessons for our present considera- 
 tion. 
 
 I. A proper view of the human heart. 
 
 II. The difference between things present and 
 things to come. 
 
 III. The mystery by which grace prevails in the 
 sinner's heart; and 
 
 IV. Lastly, the necessity of decision in order to 
 succeed in the Christian warfare. 
 
 We cannot do better than enter upon our subject 
 by offering up the earnest prayer which we have 
 selected as the text for this Lecture : " Open thou 
 mine eyes, that I may behold wondrous things out 
 of thy law." 
 
 I. We have set before us a proper view^ of the 
 human heart. Having taught Christian to distin- 
 guish a faithful shepherd fiom all false guides, 
 the Interpreter instructs his pupil concerning the 
 wickedness of the human heart, and the only 
 effectual manner in which it can be cleansed from 
 sin. This is represented by a very simple and fami- 
 liar emblem. He took Christian by the hand, and 
 
96 LECTURE VII. 
 
 led him into a very large parlour, that was ^P of 
 dust, because never swept. After this had been 
 viewed awhile, a man was called, who began to 
 sweep the room. But no sooner had he commenced 
 his task, than the dust began so abundantly to fly 
 about, that Christian was almost blinded and choked 
 with it. A certain damsel was then desired to bring 
 water, and sprinkle the room. When this had been 
 performed, the dust was allayed, and the room was 
 swept and cleansed with pleasure. 
 
 rThis large unswept room is the unsanctified 
 heart of man. The dust is original sin. The 
 sweeper who raised the dust is the law. The 
 damsel who sprinkled the water and allayed it is 
 the gospel. When a man is in some measure 
 awake to his true condition, he is convinced that 
 his heart and life are not what they ought to be. 
 He feels that his life must be reformed, that his 
 heart must be cleansed, before it can be a suitable 
 habitation for the great King. He sets about the 
 work of making himsrJf better. Before he has 
 come by faith, as a poor undone sinner, to Christ, 
 for mercy and grace, he tries what is to be done by 
 the works of the law. He abstains from the out- 
 ward act of sm, and commences the performance 
 of many outward duties. If it be only natural con- 
 viction, or transient alarm, by which he is influenced, 
 here he stops, and here he is satisfied. He has 
 gone from the ranks of open snners, or thoughtless 
 triflers, to join the company of pharisees or formal- 
 ists. But he is as far from the kingdom of heaven 
 as ever. He is yet an unconverted sinner, in the 
 gall of bitterness and in the bond of iniquity. Very 
 difl^erent, however, will be the effect of his attempts 
 to keep the commandments of God, if his convic 
 
THE interpreter's LESSONS. 97 
 
 tiong^Psin are the genuine work of the Holy 
 Ghost. Then the more dihgently he attempts to 
 make himself better, the more vile and sinful he 
 will appear in his own sight: just as the dust was 
 raised and excited by the sweeping of the room. 
 Ever}^ attempt to produce conformity of heart and 
 life to the law of God, in all its spiritual extent, 
 apart from the promises of the gospel, can only 
 excite and discover the evils which before lay dor- 
 mant in the heart. To use the words of the Inter- 
 preter: "The law, instead of cleansing the heart 
 (by its working) from sin, doth revive, put strength 
 into it, and increase it in the soul, even as it doth 
 discover and forbid it, for it doth not give power to 
 subdue it." How wonderfully scriptural is all this ! 
 The law, instead of cleansing from sin, revives, and 
 strengthens, and increases it in the soul. " When 
 the commandment came, sin revived and I died. 
 The strength of sin is the law ; moreover the law 
 entered, that the offence might abound." It dis- 
 covers and forbids sin. " By the law is the know- 
 ledge of sin, and, I had not known sin but by the 
 law." But it has no power to subdue it. To give 
 peace to the conscience, and break the dominion of 
 sin, this is what the law cannot do. Widely differ- 
 ent, however, is the effect of the gospel ! Again to 
 recur to the Interpreter's words : " When the gos- 
 pel comes, in the sweet and precious influences 
 thereof, to the heart, even as the dust was laid by 
 the sprinkling of wpter, so is sin vanquished and 
 subdued, and the soul made clean through the faith 
 of it, and consequently fit for the King of glory to 
 inhabit." Yes, my brethren, we must come to the 
 blood of sprinkling, to be cleansed from all our sin, 
 and to be effectually delivered from its hated do 
 
98 LECTURE VII. 
 
 minion. " Our hearts must be purified b^Kh.*' 
 When the atoning blood of Christ is apphed to the 
 conscience, we have not only new motives, TduI a 
 new principle and new strength with which to 
 strive against sin. When the guilt of sin is purged 
 by the atoning blood of Christ, the power of sin 
 will be subdued by his sanctifying grace. "Christ 
 will dwell in our hearts by faith, and sin shall not 
 have dominion over us." This is a lesson, dear 
 brethren, which wo must all be taught, that sancti- 
 fication follows after justification. Had Christian 
 learned this lesson before, he would never have been 
 seduced out of his way by the arguments of 
 W^orldly- Wisdom, nor thought for a moment of 
 finding rehef at Legahty's house. 
 
 II. The next wonder unfolded by the Interpreter 
 was to show Christian the difference between 
 things present and things to come. He was shown 
 two children, Passion and Patience. At this time 
 they were sitting each in a separate chair. Passion 
 was much discontented, but Patience was very 
 quiet. And what was the reason of this difference 
 in their appearance ? Their governor had directed 
 them both to stay for their best things to the begin- 
 ning of the next year. Passion would have them 
 all now ; but Patience was willing to wait for his. 
 Passion got his wish, wherein for awhile he greatly 
 rejoiced ; but very soon he lavished all away, and 
 was reduced to beggary. 
 
 This, dear brethren, is the part acted by the men 
 of this world. Present gratification is every thing 
 with them. They will have their good things now 
 in their lifetime. They have no concern or con- 
 sideration how it will be with them in the life of the 
 
«THE interpreter's LESSONS. 99 
 
 come. Only let them cast off restraint, 
 and do as they please now, that is enough for them. 
 But oh, of what wretched folly are they guilty ! 
 Pass but a very little while, and they have spent 
 all ; the things which their soul lusted after are de- 
 parted from them, and a long eternity stretches 
 before them, for which they are altogether unpre- 
 pared. Say, is not the part acted by the true 
 Christian unspeakably wiser ? He looks forward, 
 and walks not by sight nor by sense, but by faith. 
 
 " He scorns the trifles of a day, 
 For joys which none can take away." 
 
 When the poor worldhng has spent his all, the 
 Christian has still to receive his portion, a portion 
 which can never be squandered away, but which 
 he will enjoy for ever. How poor was Dives, and 
 how rich was Lazarus, in the eternal world ! Oh, 
 how much better it is not to covet things that are 
 now, but to wait for things to come ! When Martin 
 Luther had received an unexpected present, he fell 
 down upon his knees, and said, "O Lord, I will not 
 receive my good things now in my lifetime." It 
 is this lesson, dear brethren, which the Holy Spirit 
 alone can effectually impress upon our hearts. Our 
 worldly hearts are so taken up with things of time 
 and sense, and the great and dreadful reahties of 
 eternity are so dimly and indistinctly apprehended 
 by us, that we speak, and think, and act, and plan, 
 as if time was every thing, and eternity nothing. 
 But when the Eternal Spirit is our teacher, he 
 shows us these things in quite a different light. He 
 makes us see, and feel, and act entirely by a dif- 
 ferent rule. He shows how little it signifies what 
 we suffer in this present life, if only all be well in 
 
100 LECTURE VII. 
 
 ncl^-€ 
 
 eternity. In this sense all is well that enol^vell. 
 " For our light affliction, which is but for a moment, 
 worketh for us a far more exceeding and eternal 
 weight of glory." If this lesson be thoroughly learn- 
 ed by us, oh ! how useful will it be to us through 
 every part of our pilgrimage to the heavenly city. 
 
 III. The mystery by which grace prevails in a 
 believer's heart, notwithstanding all the efforts that 
 are made to quench it, wa^" the next Avonder shown 
 to Christian. Again the Interpreter took him by 
 the hand, and led him to a place where was a fire 
 burning against a wall, and one standing by it, 
 always casting much water upon it to quench it ; 
 but instead of being quenched, the fire only burnt 
 higher and glowed brighter. This fire represents 
 the grace of God, which is kindled in every true 
 behever's heart. The water that was cast upon it 
 signifies all the counteracting influence that grace 
 meets with, from the malice of the devil, the power 
 of indwelling corruption, and the course and current 
 of this present evil world. Surely it is little short 
 of a miracle, that it is not quenched by so many 
 powerful efforts that are made against it. But to 
 see it only rising higher and burning brighter, as 
 if it were fanned and cherished by the very efforts 
 made to extinguish it ; this is indeed the most won- 
 derful of all. How can we account for this wonder? 
 A poor, tried and afflicted believer has all the waves 
 and storms of adversity and persecution emptied 
 upon him, and yet his faith holds out ; nay, it waxes 
 stronger and bujns brighter for all the many waters 
 that try to drown it. See now the explanation of 
 this mystery. The Interpreter led Christian to the 
 opposite side of the wall, where the fire was burn- 
 
THE interpreter's LESSONS. 101 
 
 in^.^^here he showed him a man with a vessel 
 of oil in his hand ; and this oil he continually, but 
 secretly, cast into the fire. It was this secret oil 
 that counteracted all the influence of the water ; 
 yea, which made the very water seem to act con- 
 trary to its nature. 
 
 Oh, happy and instructive emblem of the man- 
 ner in which the Lord Jesus graciously preserves 
 and cherishes the spiritual hfe of his tried and af- 
 flicted members ! The same almighty hand which 
 was first put forth to kindle in our souls the vital 
 spark of spiritual life, must constantly be exerted in 
 order to its preservation Which of us must not 
 say to our adorable Saviour, 
 
 " Thy grac». and mercy first prevailed, 
 From death to set us free, 
 And often since our life had failed, 
 Unless renewed by ihee." 
 
 He it is who keeps ahve the gracious flame which 
 he first kindled in the hearts of his people. He it 
 is who stands behind the wall of their clay tene- 
 ment, and, though invisible to their mortal eyes, he 
 constantly supplies them with grace and strength 
 according to their need. When their tribulations 
 abound, he makes their consolations abound also. 
 The more grievously they are plunged in outward 
 troubles, the more abundantly he pours into their 
 hearts, in secret, the oil of gladness, giving them 
 more grace ; and thus making them more than con- 
 querors over all the powerful adversaries that rise 
 up against them. Well may the true Christian 
 count it all joy when he falls into manifold tempta- 
 tions. Well may he glory in tribulations, and take 
 pleasure in reproaches, and things which m them- 
 
 9* 
 
102 LECTUKE VII. ^ 
 
 selves are very grievous to flesh and blood, ii only 
 he finds, by sweet experience, that this heavenly 
 unction is more largely infused into his soul. It is 
 a hard thing for you, O tempted behever, to see how 
 the work of grace is kept alive within you ! You 
 see the many waters that daily strive to quench it. 
 But the oil b}^ which it is fed, and the hand by 
 which that oil is supplied, you cannot see. The 
 man stood behind the wall who maintained the fire. 
 Christ, who has received all the infinite fulness of 
 the Holy Ghost to pour forth upon his believing 
 people, is the King invisible. But he is no less 
 certainly present with all his beheving people. He 
 is very nigh to ail that call upon him ; and he is 
 always at hand to succour and to help those that 
 are tempted- Only let us apply to him, and trust 
 in him, in all our straits a 'id necessities, and we 
 shall know from happy experience that he is indeed 
 near to us, and a very present help in trouble. 
 
 " Then let our humble faith address 
 His mercy and his power; 
 We shall obtain delivering grace, 
 In the distressing hour." 
 
 IV. The necessity of decision, in order to succeed 
 
 (in the Christian warfare, was another wonder shown 
 to our Pilgrim in the Interpreter's house. Again 
 this wise instructor took his scholar and led him to 
 a pleasant place, where was a stately palace, beau- 
 tiful to behold. The sight of this greatly delighted 
 Christian ; and he saw upon the top of the palace 
 certain persons walking, who were clothed all in 
 gold. He was then led to the door of this glorious 
 palace. There he beheld a great company of men, 
 who seemed all desirous to go in but durst not. A 
 
THE interpreter's LESSONS. 103 
 
 writer sat by the door to take down the names of all 
 who entered. Armed men also stood in the way 
 to oppose and injure aJl who should enter, in every 
 way they could. The fear of these armed men 
 caused the most to linger, and many to start back 
 in dismay. At length, however, a candidate ap- 
 proached of another spirit. He came up boldly at 
 once to him who took down the names, and desired 
 to have his name set down. This done, he drew 
 his sword, put on his helnet, and rushed towards 
 ihe door where the armed men were standing to 
 oppose his progress. But all their deadly opposi- 
 tion was in vain. The bold warrior, not at all dis- 
 couraged, quitted himself like a man. After he had 
 received and given many wounds to those that had 
 attempted to keep him out, he cut his way through 
 them all, and pressed forward into the palace. His 
 victory and welcome within the palace were hailed 
 by the pleasant voices and congratulations of those 
 that walked upon the top of it. So he went in, and 
 was clothed with such garments as they. 
 
 See, dear brethren, the necessity of energy and 
 exertion, of decision and determination in every one 
 that would enter into the palace of the great King. 
 "The kingdom of heaven sufTereth violence, and 
 the violent take it by force." Many desire the joys 
 and glories of heaven, according to their carnal ideas 
 of them; but few are willing to press into the king- 
 dom of heaven, and to fight the good fight of faith, 
 that they may lay hold of eternal Hfe. But what 
 can be the result of such faint-hearted indecision, 
 and such slothful desires? We shall never get to 
 heaven by wishing ourselves there, if we have not 
 the resolution to make the effort and use the exer- 
 tion that is requisite. Grace sets a man dihgently 
 
104 LECTURE VII. 
 
 to strive for that which he desires ; but "the desire 
 of the slothful killeth him." The fearful and un- 
 beheving who stand long hesitating, and at last start 
 back from the difficulties and adversaries that stand 
 in their way, shall in nowise enter into the hea- 
 venly city. But the penitent behever has counted 
 the cost of the warfare in which he is engaged. 
 He is more afraid of the destruction behind him 
 than of the adversaries before him. His hope in 
 the gospel promises prevails over his fear of diffi- 
 culties. He does not confer with flesh and blood. 
 His everlastinor all is at stake, and go forward he 
 must, be the adversaries what they may. Thus 
 resolved, he makes no secrect of his intentions. He 
 requests, as it were, to have his name put down as 
 a soldier of Christ and a candidate for heaven. He 
 professes openly whose he is, and where he would 
 be. He takes the sword of the Spirit, which is the 
 word of God, and the helmet of salvation, which is 
 the hope of glory. Thus furnished, he goes forth, no- 
 thing daunted, though an host should rise up against 
 him. Effort and exertion indeed he finds to be ne- 
 cessary ; and pains and wounds he may get in the 
 conflict. But he overcomes at the last, and then he 
 is welcomed into the heavenly kingdom, is clothed 
 in white raiment, the palm of victory is put into his 
 hand, the croAvn of righteousness is set upon his 
 head, and he is admitted into the blissful presence 
 of those who are before the throne of God and the 
 Lamb, and who serve him day and night in his 
 temple. Oh, dear brethren, let not this animating 
 lesson be lost upon any of us. Let us all be 
 ashamed of the dull and languid manner in which 
 we too often contend for the prize of our high call- 
 ing. Let us seek for grace to act like good soldiers 
 
THE interpreter's LESSONS. 106 
 
 of J3SUS Christ, and to war a good warfare. Let 
 us say each, 
 
 "Awake, my soul, stretch every nerve, 
 
 And press with vigour on ; 
 A heavenly race demands thy zeal, 
 
 And an immortal crown." 
 
 And may the Lord himself make every one of us so 
 to run, and so to fight, as knowing that it is for our 
 life ! Oh that he may make every one of us win- 
 ners in the heavenly race, and conquerors in the 
 spiritual conflict, that at last we may receive the 
 animating promise set before us by the Captain of 
 our salvation, " To him that overcometh will I grant 
 to sit with me- on my throne, even as I also over- 
 came, and am set down with my Father on his 
 tbroDie !" 
 
 THE HYMN. 
 
 Creator Spirit, by whose aid 
 The world's foundations first were laid; 
 Come, visit every waiting mind, 
 Come, pour thy joys on all mankind ; 
 From sin and sorrow set us free, 
 And make us temples meet for thee. 
 
 Thou strength of his almighty hand, 
 
 Whose power doth heaven and earth command ; 
 
 Thrice holy fount — thrice holy fire ! 
 
 Our hearts with heavenly love inspire ; 
 
 Come, and thy sacred unction bring, 
 
 To sanctify us while we sing. 
 
 Great Source of Life, come from on high, 
 Rich in thy seven-fold energy ; 
 Give us thyself, that we may see 
 The Father and the Son by thee ; 
 Make us eternal truths receive, 
 Aud practise all that we believe. 
 
106 LECTURE VII. 
 
 Immortal honour, endless fame, 
 Attend the Almighty Father's name , 
 Let God the Son be glorified. 
 Who for lost man's redemption died; 
 And equal adoration be. 
 Eternal Spirit, paid to thee. 
 
 THE PRAYER. 
 
 O God, the Holy Ghost, proceeding from the Father and 
 the Son, have mercy upon us, miserable sinners. We are 
 encouraged to pray, in the all-prevailing name of Jesus, for 
 thy marvellous light to be imparted to us. Open thou our 
 eyes, that we may behold wonderful things out of thy law. 
 Teach us, we beseech thee, those things which are foolish- 
 ness to the natural man, and which we can none of us see or 
 know, without thy gracious light. Oh do thou come as the 
 Spirit of truth, effectually to convince us of sin, and of right- 
 eousness, and of judgment. Show us that the depravity and 
 corruption of our nature is such, that thy holy law can only 
 cause our offences to abound ; and that we can never be 
 effectually purged from dead works to serve the living God, 
 without the blood of sprinkling. Purge thou us therewith, 
 and we shall be clean ; wash us, and we shall be whiter than 
 snow. Give us, we humbly pray, a right judgment in all 
 things ; and do thou deeply impress upon our hearts, that the 
 things which are seen are temporal, and the things which are 
 not seen are eternal. May none of us be satisfied to receive our 
 good things now in our lifetime ; but may we hope for that 
 which we see not, and be enabled with patience to wait for 
 it. If thou hast begun the good work in our hearts, oh do 
 thou perfect that which concerneth us, and cherish and main- 
 tain thine own work in our souls ! Many there be that fight 
 against us, O thou Most High. But, Lord, replenish us whh 
 everlasting oil ; let thine own most precious and holy anoint- 
 ing abide upon us, that in all our trials and distresses we may 
 rejoice in thy heavenly comfort ; and find thy grace suffi- 
 cient for us, and thy strength perfected in our weakness. 
 Strengthen us with might in the inner man, that we may 
 endure hardness as good soldiers of Jesus Christ, and fight 
 manfully under his banner, against sin, the world, and the 
 devil, until at last we are admitted to those unspeakable 
 joys which are prepared in heaven for the people of God. 
 We ask this in the name and mediation of Jesus Christ ; to 
 whom with thee, O Father, and thee, O Holy Ghost, be 
 ascribed all honour and glory, world without end. Amen. 
 
LECTURE YTII. 
 
 The Spirit, by his heavenly breath, 
 
 New life creates within : 
 He raises sinners from the death 
 
 Of trespasses and sin. 
 
 The things of Christ the Spirit takes, 
 And shows them unto men ; 
 
 The humble soul his temple makes, 
 God's image stamps again. 
 
 Come, Holy Spirit ! from above, 
 
 With thy celestial fire ; 
 Oh come ! with holy zeal and love 
 
 Each heart and tongue inspire ! 
 
 PsAL. cxix. 18. 
 
 fPEN THOU MINE EYES, THAT I MAT SEE THE WONDROUS THINGS OF THY 
 LAW. 
 
 Very wonderful are the things which have 
 ah'eady been shown to Christian in the Interpreter's 
 house. All these wonders, it will be remembered, 
 signify the solemn and important lessons which are 
 revealed by the Holy Spirit to the heart of every 
 real Pilgrim to the New Jerusalem, for his direc- 
 tion, instruction, and security in the way everlast- 
 ing. He is taught to distinguish the true shepherd 
 from ail false teachers and bhad guides. He is 
 
 107 
 
108 LECTURE VIII. 
 
 made to understand that his sinful nature can only 
 be cleansed and subdued by the application of the 
 atoning blood of Christ. He is made to perceive 
 and feel how infinitely better it is to wait for the 
 good things which God has prepared for his people 
 in the world to come, than to receive his portion in 
 this present world. He is instructed in the great 
 mystery, how spiritual h"fe is preserved in the 
 heart of a believer, notwithstanding the desperate 
 efforts that are made to extinguish it. And it is 
 revealed to him how certainly decision and bold- 
 ness, in the Christian warfare, will break through 
 every difficulty, and at length be crowned with the 
 palm of victory. All these lessons are of an en- 
 couraging kind, and calculated to animate the pil- 
 grim's hope. But godly fear, no less than lively 
 hope, is essential to the Christian's perseverance 
 to the end of his course. And we have now to 
 consider two more wonders shown in the Inter- 
 preter's house, which are both calculated to impress 
 us with the salutary principle of godly fear. 
 
 I. After Christian had seen the victory of the 
 armed man, the Interpreter next took him into a 
 very dark room, where there sat a man in an iron 
 cage. Very fearful was the account which this 
 man gave of himself. " I was once," he said, " a 
 fair and flourishing professor. I thought well of 
 myself, others thought well of me too. I seemed 
 to be in a fair way for heaven, and rejoiced at the 
 thought of getting there. But I am now a man in 
 despair, and am shut up in this iron cage. I can- 
 not get out. Oh, no, I cannot !" And listen to 
 his relation of the sad steps by which he came into 
 that awful condition : " I left off to watch and be 
 
■goj)ly Ifear. 109 
 
 sober. I gave way to my sinful lusts. I sinned 
 against light and love. I grieved the great Teacher, 
 and he is gone. I tempted the grand enemy, and 
 he is come. I have provoked the King to anger, 
 and he has left me. I have so hardened my heart, 
 that I cannot repent." When Christian asked the 
 Interpreter whether there was any hope for this 
 man, for wise and important reasons he declined 
 answering the question ; but simply referred him 
 to the man himself. The wretched prisoner him- 
 self can only reply : " No, there is no hop© for m-e 
 at all !" But why so ? Is not the Son of the- 
 Blessed very pitiful ? " His pity," he rephed,. 
 *' cannot reach to me. I have crucified him afresh,, 
 counted his blood an unholy thing, and done despite 
 to the Spirit of his grace. I have therefore nothing 
 to do with promises ; fearful threatenings and fiery 
 indignation now only belong to me." Oh, fearful 
 state, and still more fearful prospect ! And Avhat 
 was the bait, the glittering and enticing bait, for the 
 sake of which he plunged himself into all this 
 misery ? He had sold himself for a thing of nought. 
 He shall speak for himself: "It was for the lusts, 
 and pleasures, and profits of the world. In the 
 enjoyment of these, I then promised myself nothing 
 but delight ; but now every one of them bites and 
 gnaws me like a burning worm." To complete 
 the description of his misery, in answer to the 
 question, whether he cannot turn and repent, he 
 adds : " The King has denied me repentance. His 
 word gives me no encouragement to beheve ; yea, 
 himself has shut me up in this iron cage, nor can 
 all the men in the world let me out. Oh, eternity 
 — eternity ! How shall I grapple with the misery 
 that I must meet with in eternity !" This man's 
 
 10 
 
110 LECTXJUE vm. 
 
 misery was sho^vn to Christian, to be an everlasting 
 caution to him. And the fearful spectacle was not 
 lost upon him. It taught him how absolutely 
 necessary it was for him to watch, and be sober, 
 and to pray, and to shun the causes of this man's 
 misery. 
 
 See, dear brethren, in what an affecting light all 
 .the solemn passages of Scripture are here set before 
 lus, that speak of the terrible consequences of apos- 
 '4asy, and sinning wilfully, after we have received 
 the knowledge of the truth ! The Lord keeps his 
 people from falling away, by keeping them con- 
 tinually in fear of doing so. And this is a whole- 
 some and godly fear ; altogether different from the 
 carnal fear of the ungodly. It is true, many per- 
 sons, when they are tried and tempted, write bitter 
 things against themselves, imagine their case to be 
 desperate, and that they have committed the unpar- 
 donable sin, who are afterwards brought out of pri- 
 son, and made to perceive that their fears were 
 groundless. And it is the duty of ministers, in the 
 most desperate cases, to point out the Lamb of God, 
 that taketh away the sin of the world ; and to en- 
 courage sinners of every description, to cast their 
 guilty souls upon the free and unbounded love of 
 God in Christ, to all who come to him. But 
 every threatening, as well every promise, in the 
 Holy Scripture, is used by the Holy Spirit, as 
 the means of the true believer's perseverance to 
 the end. No part of Scripture is explained away, 
 or considered unimportant, by him who is really 
 under the teaching of the Holy Spirit. When a 
 person has really set out in the narrow way, and 
 the Holy Spirit interprets to him the meaning of 
 these fearful passages, then he gets a sight, as it 
 
GODLY FEAR. Ill 
 
 were, of the man shut up in the iron cage ; and he 
 is led resolutely to turn away from the down\yard 
 steps that iead to such misery. How can he sin 
 when he has imprinted upon his heart such a pas- 
 sage as this : " It is impossible for those who were 
 once enhghtened, and have tasted of the heavenly 
 gift, and were made partakers of the Holy Ghost ; 
 and have tasted the good w^ord of God, and the 
 powers of the v/orld to come, if they shall fall away, 
 to renew them again unto repentance, seeing they 
 crucify to themselves the Son of God afresh, and 
 put him to an open shame." Oh, let us have the 
 fearful doom of the apostate constantly before us, 
 whenever we are disposed to relax in duty, and to 
 presume that we are safe, when w^e leave off to 
 watch and to pray, and to strive against sin ! A 
 young man once asked an aged and excellent 
 minister this question — " Sir, do not you think a 
 eaint may fall very low without finaljy perishing ?" 
 " I think," was the reply, " it is the most awful ex- 
 periment that can possibly be made." To keep us 
 humble, and to keep us w^atchful, let us think of 
 the man in the iron cage ; and let us hsten to the 
 Holy Ghost, who speaketh to us on this wise : " If 
 we sin wilfully after that we have received the 
 knowledge of the truth, there remaineth no more 
 sacrifice for sins, but a certain fearful looking for 
 of judgment, and fiery indignation, which shall 
 devour the adversary." 
 
 II. We proceed now to consider the last lesson 
 taught to Christian in the Interpreter's house. The 
 design of this was very similar to the one we have 
 just been noticing; only it was enforced by a differ- 
 ent emblem. He Avas led into a chamber where a 
 
112 LECTURE VIII. 
 
 man was shown him, who trembled very exceedingly 
 as he put on his raiment. And this was the cause 
 of that individual's alarm : he had just awoke out of 
 a solemn and affecting dream of the day of judg- 
 ment. All the terrors and glories of that tremendous 
 scene had been so vividly set before him, that he 
 could not shake off the impression which it had pro- 
 duced. He had seen in his dream the heavens 
 passing away with a great noise. He had heard 
 the awful note of the judgment-trumpet; and he 
 beheld the Son of Man coming with ten thousand 
 of his saints to judge the world. He had heard the 
 solemn command given : " Arise, ye dead, and come 
 to judgment !" Immediately the rocks were rent, 
 the graves were opened, and the dead came forth. 
 Some of them were exceeding glad, and looked up- 
 wards ; and some sought to hide themselves under 
 the mountains. The books were opened, and the 
 world drew near. All mankind were assembled 
 before the tribunal of the eternal Judge. He heard 
 the proclamation made, " Gather together the tares, 
 and the chaff, and the stubble, and cast them into 
 the burning lake !" No sooner was this proclama- 
 tion uttered, than it appeared to the dreamer, that 
 the bottomless pit opened just whereabout he stood ; 
 and out of the mouth of it there came forth, in large 
 abundance, smoke and coals of fire, with hideous 
 noises. He heard another command then issued : 
 " Gather my wheat into my garner." And lo ! many 
 about him were caught away and carried into the 
 clouds, but he was left behind! Upon this he 
 sought to hide himself, but he could not, for He who 
 sat on the cloud kept his piercing eye fixed upon 
 him. Then all his sins were brought to his recol- 
 lection ; and conscience accused him on every side. 
 
GODLY FEAR. 113 
 
 The man whom Christian had beheld trembhng was 
 just awakened up from tliis solemn dream. When 
 Christian asked him, What it was especially that 
 had made him so much afraid at this sight, he re- 
 phed, " I thought that the day of judgment had 
 come, and that I was not ready for it ! But this 
 frightened me most, that the angels gathered up 
 several and left me behind ! Also, the burning pit 
 opened her mouth just where I stood. My con- 
 science too accused me ; and, as I thought, the Judge 
 had always his eye upon me, showing indignation 
 in his countenance." 
 
 Oh, solemn and affecting representation! well 
 calculated, not only to awaken the careless and un- 
 concerned, but to keep ahve in the true believer 
 that reahzing impression of eternal things, without 
 which he will never resolutely set his face as a flint, 
 and still hold on his way, and neither turn aside to 
 the right hand nor to the left, until he arrives at his 
 journey's end ! Very properly is this lesson placed 
 the last of all those that were taught to Christian in 
 the Interpreter's house. We remember it is men- 
 tioned last of the three all-important particulars 
 which our Saviour refers to, as the special subjects 
 of the Holy Spirit's teaching : " When he is come 
 he will reprove the world of sin, and of righteous- 
 ness, and of judgment." The believer's conviction 
 of sin, and of righteousness, was evidently shown 
 in the emblem of the dusty room, and the sprinkling 
 of water: and now we have his conviction of judg- 
 ment set before us by this affecting dream. It is 
 by his realizing impression of what God has de- 
 clared in his holy word, respecting the hfe of the 
 world to come, and an eternal judgment, that the true 
 behever is distinguished, as much as in any thing, 
 
 10* 
 
114 LECTURE VIII. 
 
 from the rest of the world. He knows that this is 
 an awful reality. He lives in the expectation of it. 
 He tries to be habitually looking for, and hastening 
 to it. He views all his present plans, and pursuits, 
 and undertakings in the light of it ; and frequently 
 does he check his over-anxiety respecting his pre- 
 sent concerns, by inquiring what he will think of 
 them, and how much importance they will be shown 
 to possess, at the time of the end, when he takes 
 his place before the tribunal of Christ. And how, 
 dear brethren, is this solemn lesson, this habitual 
 practical conviction of judgment to be wrought in 
 our hearts ? I answer, only by the effectual teach- 
 ing of the Holy Spirit. By education, and outward 
 instruction from the Bible, we may any of us attain 
 to a right knowledge of the doctrine of judgment; 
 and from time to time, we may profess our belief, 
 that the Lord Jesus Christ, who is now at the right 
 hand of God, "shall come from thence to judge the 
 quick and the dead." Or again, a very careless, 
 or a very wicked man, at some intervals, may have a 
 powerful impression upon his mind of the coming 
 judgment. But neither of these individuals, neither 
 the unawakened formalist, nor the startled sinner, 
 can have any proper or sanctifying apprehension of 
 judgment, unless he be taught it by the Holy Spirit. 
 To him only it appertains to convince of judgment. 
 And unless we are convinced of it by his secret 
 power, either we shall coldly profess to believe it, 
 while it has no effect whatever upon our daily walk 
 and conversation, or else we shall powerfully feel 
 it in seasons of terror and alarm, and then relapse 
 again into our former insensibility and unconcern. 
 Oh, let us pray earnestly for the only effectual 
 Teacher to impress this solemn lesson deeply upon 
 
GODLY FEAR. 115 
 
 our hearts ! Are we not dying sinners, standing 
 on the narrow brink of a never-ending eternity ? 
 Is it not appointed for us once to die, and after 
 death the judgment? Let us cry, then, earnestly 
 while yet we are in a world of mercy, 
 
 " God, mine inmost soul convert ! 
 And deeply on my thoughtful heart 
 
 Eternal things impress : 
 Give me to feel their solemn weight, 
 And tremble at my lifeless state, 
 And wake to righteousness. 
 
 " Before me place, in dread array, 
 The pomp of that tremendous day, 
 
 When thou with clouds shalt come. 
 To judge the nations at thy bar : 
 And tell me. Lord, shall I be there, 
 
 To meet a joyful doom !" 
 
 III. We proceed now to consider the next affect- 
 ing event which befell Christian, after his departure 
 from the Interpreter's house. This was indeed a 
 wonder. It was nothing else than the manner of 
 his deliverance from his burden. He took with 
 him the good wishes of the Interpreter, and ad- 
 dressed himself to his journey, greatly pondering 
 in his mind all the wonderful and instructive sights 
 which he had seen. His way was now fenced on 
 either side with a wall that was called Salvation. 
 It was, however, steep, and he found it difficult, by 
 reason of the burden which he still carried. But 
 nothing daunted, he pressed forward until he came 
 to a place where stood a cross, and a little below it, 
 a sepulchre. And now mark the signal benefit 
 which he here received. Just as he came up to 
 the cross, his burden loosened off' from his shoulders 
 and fell from his back, and began to tumble, and so 
 
116 LECTURE VIII. 
 
 continued to do, till it came to the mouth of the 
 sepulchre, where it fell in, and was no more to be 
 seen! Great was his joy upon this occasion. He 
 knew to whom he was indebted for this deliverance, 
 and cried : " He has given me rest by his sorrow, 
 and life by his death." He was filled with wonder 
 as well as with joy and praise. It was very sur- 
 prising to him that the sight of the cross should 
 thus have eased him of his burden. He looked to 
 it, therefore, again and again, until the plenteous 
 tears began to flow down his cheeks. As he thus 
 stood, weeping before the cross, he was saluted by 
 three Shining Ones, who each conferred upon him 
 an unspeakable boon. The first assured him that 
 his sins were forgiven. The second stripped him 
 of his rags, and clothed him in a change of raiment. 
 The third set a mark upon his forehead, and gave 
 him a roll with a seal upon it, which he was to 
 peruse as he proceeded, and also to present at the 
 Celestial Gate, at the end of his journey. Having 
 bestowed these gifts, they departed. And now was 
 our pilgrim so completely comforted, that he looked 
 like another person. Neither could he suppress 
 the joyful emotion of his heart, but " he gave three 
 leaps for joy, and went on his way walking, and 
 leaping, and praising God." 
 
 Nothing, dear brethren, can be more instructive, 
 or more encouraging, than the whole of this most 
 happy representation. All the encouragement, 
 however, is for the true penitent, who is seeking 
 for rest, and hberty, and establishment, according to 
 the gospel. When the affecting truths of God's 
 word have been applied to your hearts, you are 
 more diligent and earnest in running your race. 
 But you still want what Christian wanted, until he 
 
GODLY FEAR. 117 
 
 had come to the place of the cross. You want a 
 more full and distinct revelation of the mystery of 
 the cross to your heart, and a sweet and joyful as- 
 surance of your own personal interest in Him who 
 died upon it. Every real penitent, looking unto 
 Jesus, trusting- for mercy according to the gos- 
 pel, and actually under the teaching of the Holy 
 Spirit, is certainly on the way of life, and is walled 
 on either side by salvation. Yet is he habitually 
 oppressed with the burden of his guilt, and knows 
 little or nothing of spiritual joy, and peace, and 
 comfort. But when the mystery of the cross is 
 more distinctly and expressly revealed to him ; 
 when he can look with faith's unclouded eye to the 
 Lord of glory, bearing his sins in his own body on 
 the tree ; when he can understand, and perceive, 
 and beheve, with all his heart, and with all his soul, 
 that Christ has stood in his place, and that he 
 stands, as it were, in the place of Christ, — his sin 
 being laid upon Christ, and Christ's righteousness 
 being laid upon him, — as he apprehends this, all 
 the distress which he felt in his mind, as to the 
 punishment of sin, is removed and done away. 
 
 There are three unspeakable benefits intimately 
 connected with this simple revelation of Christ 
 crucified to the soul. " Pardon, justification, and 
 sanctification." Each of these was represented by 
 the gifts of the three Shining Ones to Christian. 
 We cannot have Christ distinctly revealed to us, 
 without at the same time perceiving our interest in 
 his blood, his righteousness, and his Spirit. His 
 blood to pardon us, his righteousness to justify us, 
 and his Spirit to sanctify and seal us to the day of 
 redemption. Thus at the same time the true be- 
 liever has his sin taken away, is clothed in the robe 
 
118 LECTURE VIII. 
 
 of his Saviour's righteousness, and is sealed with 
 the Holy Spirit of promise, which is the earnest of 
 Ine purchased inheritance. Then, as the result of 
 all this, he is filled with comfort, leaps, as it were, 
 for joy, and goes on his way in the gladness of his 
 heart. There is a passage in the excellent Leighton, 
 which answers exactly to the representation which 
 is here given, of the burden falling at the sight of 
 the cross, and joy and gladness resulting from it. 
 "Faith," says the Archbishop, "works this joy in 
 the soul by uniting it to Christ, and applying his 
 merits, from the apphcation of which arise th the 
 pardon of sin ; and so that misery, which was the 
 great cause of sorrow, is removed. As soon as the 
 soul findeth itself hghtened and unloosened of that 
 burden which was sinking it to hell, it cannot fail 
 to leap for joy in the ease and refreshment it finds." 
 And, to come to an instance of modern times, how 
 very similar to this was the experience of Mr. 
 Simeon, at the entrance of his bright and blessed 
 course. What a heavy burden did he feel his sins 
 to be, when he could say, " So greatly w^as my 
 mind oppressed with the weight of them, that I 
 frequently looked upon the dogs with envy ; wish- 
 ing, if it were possible, that I could be blessed with 
 their mortality, and they be cursed with my immor- 
 tahty in my stead !" And how did he find peace, 
 and rest, and comfort, to his soul ? Only by the 
 sight of the cross. He shall speak for himself. 
 " As I was reading Bishop Wilson on the Lord's 
 Supper, I met with an expression to this effect : 
 The Jews knew what they did when they trans- 
 ferred their sin to the head of their offering. The 
 thought rushed into my mind. What ! may I trans- 
 fer all my guilt to another ? Has God provided an 
 
GODLY FEAR. 119 
 
 offering for me, that I may lay my sins on his head? 
 Then, God willing, I will not bear them on my own 
 soul one moment longer ! Accordingly I sought to 
 lay my sins on the sacred head of Jesus ; and on 
 Wednesday began to have a hope of mercy ; on 
 Thursday that hope increased ; on Friday and 
 Saturday it became more strong; and on Sunday 
 morning, I awoke early with these words on my 
 heart and lips, Jesus Christ is risen to-day: Hal- 
 lelujah ! Hallelujah ! From that hour peace 
 flowed in rich abundance into my soul ; and at the 
 Lord's table in our chapel, I had the sweetest ac- 
 cess to God, through my blessed Saviour." When 
 some one smiled after the communion, at his pray- 
 ing when, he received some of the consecrated ele- 
 ments. " 1 thought," he says, " if he had felt such 
 a load taken off from his soul as I did, and had 
 been as sensible of his obligations to the Lord Jesus 
 Christ as I was, he would not deem my prayers 
 and praises at all superfluous." Truly this was a 
 revelation of Christ to a sin-burdened soul. See, 
 dear brethren, how certain it is, that experimental 
 religion is essentially the same in every individual 
 who partakes of it, however different or varying 
 may be their situations. John Bunyan, Archbishop 
 Leighton, and Charles Simeon were all taught the 
 same truth; and found peace alike in the same 
 manner. They felt their sins, and they looked as 
 perishing -sinners to the atoning sacrifice of the 
 Lamb of God. They looked unto him and were 
 lightened, and their faces were not ashamed. Oh, 
 seek earnestly, above every thing else, to have the 
 mysteiy of the Saviour's cross revealed to your soul. 
 Seek to find in your crucified Redeemer, Christ the 
 wisdom and the power of God. Never think you 
 
120 Ll:ci?0RE vm. 
 
 have found Christ, until your burden sinks to rise | 
 no more, and tumbles, for ever to remain, in the 
 sepulchre where he was buried. Oh, seek from 
 him the knowledge of salvation, through the re- 
 mission of your sins ; and learn to say, from an 
 experimental sense of his great salvation, " O Lord, I 
 I will praise thee ; though thou wast angry with 
 me, thine anger is turned away, and thou comfort- 
 est me»" i 
 
 THE HYMN. 
 
 Not all the blood of beasts, 
 On Jewish altars slain, 
 Could give the guilty conscience peace, 
 Or wash away its stain. 
 
 But Christ, the heavenly Lamb, 
 Takes all our sins away: 
 A sacrifice of nobler name 
 And richer blood than they. 
 
 My faith would lay her hand 
 On that dear head of thine, 
 While like a penitent I stand, 
 And there confess my sin. 
 
 My soul looks back to see 
 The burden thou didst bear. 
 When hanging on the cursed tree. 
 And trusts her guilt was there. 
 
 Believing, we rejoice 
 To see the curse remove ; 
 We praise the Lamb with cheerful voice 
 And sing his dying love. 
 
GODLY FEAR. 121 
 
 THE PRAYER. 
 
 Almighty God, our heavenly Father, who of thy tender 
 mercy didst give thine only Son Jesus Christ to suffer death 
 upon the cross for our redemption ; who made there (by his 
 one oblation of himself once offered) a full, perfect, and suffi- 
 cient sacrifice, oblation, and satisfaction for the sins of the 
 whole world: hear us, we most humbly beseech thee, when 
 we come betore thee in his name. Take from us all hardness 
 of heart, and contempt of thy word and commandment. Save 
 us from the unpardonable sin. If in any measure we have 
 been enlightened, and tasted thy good word, and partaken of 
 the Holy Ghost, and felt the power of the world to come ; oh 
 keep us from falling away, and from crucifying the Son of 
 God afresh, and putting him to open shame ! May we re- 
 member that if we sin wilfully, after that we have received 
 the knowledge of the truth, there remaineth no more sacrifice 
 for sin. Put thy fear in our hearts, that we may not depart 
 from thee ; and keep us by thy power through faith unto sal- 
 vation. Impress upon our minds the nearness and the reality 
 of approaching judgment. O Thou, whose office it is to con- 
 vince of judgment, as well as of sin and of righteousness, be 
 pleased to perform this office for us. Make us to perceive 
 and feel our own personal concern in the judgment of the 
 great day ; and the solemn account which we must then give 
 each for himself. Oh, may we act and speak, and think and 
 feel, and have our conversation in the world as if the judg- 
 ment-trumpet were sounding in our ears ! May we all find 
 mercy of the Lord in that day ! Gather not our souls with 
 the wicked, but grant us to be found among thy people in the 
 hour of death, and in the day of judgment. And, for this 
 end, oh do thou reveal to us now the mystery of the cross I 
 Grant that now, in the time of this mortal life, we may come 
 to the place of deliverance. Now may we cast the heavy 
 burden of our guilt upon that precious Saviour, who bare our 
 sins in his own body on the tree. May we look, as genuine 
 penitents, with the eye of faith to the Lamb of God who 
 taketh away the sins of the world ! May we be washed in 
 his most precious blood ; clothed in the robe of his perfect 
 righteousness ; and sanctified and sealed by his gracious 
 Spirit unto the day of redemption ! Thus may we go on our 
 way rejoicing until we appear before thee, the God of our 
 salvation, in the heavenly Zion ! These mercies we ask, 
 looking to the sacrifice, and making mention of the righteous- 
 ness of Jesus Christ, our only Mediator and Redeemer, 
 Amen. 
 
 11 
 
LECTURE IX. 
 
 SIMPLE, SLOTH, AND PRESUMPTION; FORMALITY 
 AND HYPOCRISY. 
 
 Blest is the man who shuns the place, 
 Where sinners love to meet ; 
 
 Who fears to tread their wicked ways, 
 And hates the scoffer's seat : — 
 
 But in the statutes of the Lord 
 Has placed his chief delight ; 
 
 By day he reads or hears the word, 
 And meditates by night. 
 
 He, like a plant of generous kind, 
 
 By living waters set. 
 Safe from the storm and blasting wind, 
 
 Enjoys a peaceful state. 
 
 1 Peter iii. 15. 
 
 BE READY ALWAYS TO GITE AN ANSWER TO EVERT MAN THAT ASKETH TOO 
 A REASON OF THE HOPE THAT 18 IN TOU, WITH MEEKNESS AND FEAR. 
 
 What various characters does the true Christian 
 meet with, as he pursues his way, throiioh the wil- 
 derness of tears to the place of his everlasting rest ! 
 How ought he to act to these different characters 
 when they come in his way ? Surely he is not to 
 pass them in sullen silence ; neither is he to conceal 
 his sentiments as if ashamed of the profession which 
 he has made. As opportunity offers, he is to warn 
 the unruly, to comfort the feeble-minded, to support 
 
 122 
 
123 
 
 tho weak, ami to be patient towards all men. When 
 he enters into conversation with those who are evi- 
 dentiy unacquainted with the only sure refuge 
 which can support a sinking sinner, and who are 
 anxious to hear something more respecting the 
 Christian's experience and the Christian's hope, 
 then especially silence would be sinful, and he is 
 to be ready to give a reason of the hope that is in 
 him. The various characters which our Pilgrim 
 met in his progress to the heavenly city, and his 
 interesting and edifying conversation with them, 
 furnish us with many lessons of practical wisdom, 
 and are well deserving of our serious attention. 
 
 Three particulars will include the subject of the 
 present Lecture. 
 
 I. Christian's intercourse with Simple, Sloth, 
 and Presumption. 
 
 II. His intercourse with Formality and Hypo- 
 crisy. 
 
 III. The end of these two last men at the foot 
 of the hill Difficulty. 
 
 I. We begin with Christian's intercourse with 
 Simple, Sloth, and Presumption. You remembei 
 how he was eased of his burden at the cross, and 
 how he was there assured of his pardon, and 
 clothed, and sealed in the manner described in our 
 last Lecture. After this, as he joyfully pursued 
 his journey, he had not proceeded far, before he 
 saw, a little out of the way, three men fast asleep, 
 with fetters upon their heels. These were Simple, 
 Sloth, and Presumption. Christian could not pass 
 them by without an effort to benefit them. So he 
 went to them, and faithfully represented to them 
 
124 LECTURE IX. 
 
 their danger ; telling them that they were like men 
 that sleep upon the top of a mast ; for the dead sea 
 was just under them, a gulf that had no bottom. 
 He therefore earnestly besought them to awake, 
 and come away, and kindly proffered any service 
 he was able to afford, toward freeing them from 
 their fetters. He also represented to them how 
 inevitably they must fall a prey into the teeth of 
 him who goeth about as a roaring hon, should he 
 come, and find them in that unguarded and unbe- 
 coming situation ! But now mark what Christian 
 gets for his pains, and the reply that was made to 
 his solemn warning and friendly admonition, by 
 these scorners. Simple said, "I see no danger." 
 Sloth said, " Yet a httle more sleep." And Pre- 
 sumption said, " Every vat must stand upon its own 
 bottom." And so they lay down to sleep again ; 
 and Christian went on his way. Yet he was trou- 
 bled to think that men in that danger should so 
 little esteem the kindness and aid which he desired 
 to show them. 
 
 Oh, dear brethren, how many there are, in every 
 place, how many among ourselves, who answer, in 
 every particular, to this affecting description ! How 
 many are ignorant and out of the way, who are lulled 
 to sleep in carnal security, and tied and bound with 
 the chain of sin, and the fetters of Satan ! There 
 «s only one step between them and death. They 
 ire almost gone: their steps are well-nigh slipping.' 
 If their soul should be required of them, and they 
 should be summoned into eternity, in their present 
 state, they are ruined and undone for ever ? Can 
 nothing be attempted for their benefit ? Oh, it is 
 a sad proof of the low ebb of religion in our own 
 60uls, that we have so little zeal for the spiritual 
 
SIMPLE, SLOTH, AND PRESUMPTION. 125 
 
 welfare of others. Surely if, like Cnristian, we had 
 really experienced the precious efficacy of the Sa- 
 viour's cross, to deliver us from the heavy burden 
 of our sin, a burden which was ready to sink us 
 Jower than the grave, into the pit of destruction; 
 J, like him, we were assured of our pardon, and 
 were rejoicing in hope of the glory of God, we 
 could not hold our peace as we do now ; the spirit 
 within would constrain us, and we should say con- 
 tinually to those that are perishing before our eyes, 
 in awful ignorance of their danger : " How long, 
 ye simple ones, will ye love simphcity ?" " What 
 meanest thou, O sleeper ? Arise, call upon thy 
 God, that thou perish not !" How dare you pre- 
 sume upon the goodness and forbearance of God ? 
 " Awake, thou that sleepest, arise from the dead, 
 and Christ shall give thee hght." And what is the 
 reply that the zealous Christian must too frequently 
 be prepared to meet from those whom he ad- 
 monishes ? Men will not believe that there is 
 danger w^here they can see none. They will not 
 make the least effort to shake off the fatal slumber 
 in which they are held ; or else they plainly inti- 
 mate that they consider all admonitions addressed 
 to them as an unwarrantable piece of interference. 
 Thus the sum and substance of their reply is, 
 " Mind your own business ; we see no danger ; do 
 not come here to disturb our peace, and make such 
 a fuss about religion ; see to yourself, and leave us 
 CO ourselves." In such a state as this, unless a 
 miracle of mercy interpose on their behalf, they 
 sleep on till death and judgment awake them. 
 Surely every one who knows any thing of the 
 power of the world to come must be deeply affected 
 at such a spectacle. He cares little for the wrong 
 
146 LECTURE IX. 
 
 motives that are attributed to him, and the rude 
 and uncourteous manner in which he is repaid for 
 his good-will ; but he is deeply grieved at the 
 short-sighted folly of those who are determined to 
 slumber on in the fatal sleep, out of which he 
 knows they must be so soon and so fearfully 
 awakened ! And he says, from his heart, " Oh 
 that they were wise, that they knew this, that they 
 Would consider their latter end !" 
 
 II. We pass on now to consider Christian's next 
 intercourse with Formahty and Hypocrisy. These 
 two he spied, as he advanced forward, to come 
 tumbhng over the wall, on the left hand of the 
 narrow way : and they made up apace to him. He 
 immediately asked them whence they came, and 
 whither they were going. And if every formalist 
 and every hypocrite would speak the truth, they 
 would have to give the same answer to this ques- 
 tion that these two men did. They replied, " We 
 were born in the land of Vain-Glory, and are going 
 for praise to Mount Zion." Vain-Glory is the birth- 
 place of every formalist and every hypocrite. And 
 praise, carnal praise, the praise of men, is the great 
 end of the profession which they make. They 
 love the praise of men more than the praise of God. 
 When Christian asked them why they did not enter 
 through the narrow gate, at the beginning of the 
 way, they replied, that the entrance there was con- 
 sidered by all their countrymen too far about : and 
 therefore the usual way with them was to make a 
 short cut of it, and to climb over the wall, as they 
 had done. 
 
 Yes, dear brethren, the strait gate of conversion, 
 the only true entrance into the way of life, is con-» 
 
SIMPLE, SLOTH, AND PRESUMPTION. 127 
 
 sidered as far too roundabout for formalists and hy- 
 pocrites ; and tiierefore, without one pang perhaps 
 of godly sorrow for sin, without any personal appli- 
 cation to Him who is the door, they come tumbling, 
 as it were, over the wall, no one knows how ; and 
 they imagine themselves to be far advanced on the 
 road to heaven, when in reality they are experi- 
 mentally unacquainted with the first principles of 
 the oracles of God. 
 
 In vain did Christian represent to them, that they 
 would be accounted thieves, and robbers, and tres- 
 passers, by the Lord of the city, having violated his 
 express appointment. To this they replied, that 
 they had the custom and practice of large numbers, 
 for a long course of years, to sanction their pro- 
 ceedings. And moreover that, being now in the 
 way (however they had got there) as certainly as 
 Christian himself, they could not see wherein his 
 condition was better than their's. Upon this Chris- 
 tian reminded them, that he walked by the rule of 
 his Master, Vv-hile they followed only the rude work- 
 ing of their own fancies ; and he expressed his 
 fear, that as they came in by themselves, without 
 the King's direction, so they would have to go out 
 by themselves, without his mercy. This faithful 
 rebuke for a little w^hile seemed to silence these two 
 dissemblers. But advancing a little onward, they 
 soon took heart again, and said to Christian, As 
 to laws and ordinances, they doubted not but that 
 they should as conscientiously do them as he. And 
 the only^difference they could perceive between 
 themselves and him, appeared to be this, that his 
 coat was different from their's. Then did Christian 
 first admonish them how utterly impossible it was 
 for any one to be saved by ordinances, who was 
 
128 LECTURE IX. 
 
 neglecting the grand ordinance of all, viz. entrance 
 through the door. This done, he proceeded to give 
 a reason of the hope that was in him. The coat 
 of which they had taken notice, he confessed, had 
 been put upon him by the Lord of the country 
 where he was going. It was given him freely in 
 the day that he was stripped of his rags. And 
 since he is thus clothed, what a comfortable hope he 
 can entertain of the acceptance he will receive, at 
 the end of his journey, from the Lord himself, 
 when he shall stand before him, clothed in raiment 
 which he had received from him. Moreover, Chris- 
 tian has been assured of his pardon, and has been 
 sealed by the Holy Spirit unto the day of redemp- 
 tion. A mark was set on his forehead in the day 
 that the burden fell from his shoulders. And he 
 had then also given him a roll sealed, to read for 
 his comfort as he went on his way, and also to pre- 
 sent at the Celestial Gate. "All these things," 
 said Christian, " I presume you want, and want 
 them because you came not in at the gate." 
 
 Yes, my friends, all those things which constitute 
 the very essence of vital religion are wanting, and 
 must be wanting in every individual, whatever he 
 may profess, who has not entered by the gate. If 
 you have never felt the burden of your sin, and 
 have never personally applied by faith to Christ, 
 for an interest in his great salvation, you have no 
 scriptural evidence whatever to produce of your 
 pardon and acceptance in the beloved. You have 
 no personal interest either in his atoningjl^lood, his 
 justifying righteousness, or his sanctifying grace. 
 Your sins are unblotted out by his atoning blood ; 
 your person is unclothed with the robe of his 
 righteousness; your heart is unrenewed by his 
 
rOEMALITY AND HYPOCRISY. 129 
 
 Holy Spirit, and as yet you have no inheritance 
 among them that are sanctified. 
 
 The awful ignorance of Formahty and Hypo- 
 crisy, as to these essential matters, is very shortly 
 but most emphatically declared. When Christian 
 had done speaking, they gave him no answer. 
 Only they looked at each other and laughed. Oh, 
 what numbers of formal and hypocritical professors 
 would be unmasked, in almost every congregation, 
 if we could see, as God sees, the secret ridicule that 
 rises in their hearts, as they hsten to the solemn 
 realities of experimental religion, with which they 
 have no acquaintance whatever ! 
 
 III. The end of these two men, with the com- 
 mencement of Christian's ascent up the hill Diffi- 
 culty, will form the last branch of the present 
 Lecture. For a while, all the three proceeded a 
 little in the same path, without any further con- 
 versation. Christian, however, kept before, and 
 communed only with his own heart. Sometimes 
 he went sighingly and sometimes comfortably, and 
 often was he employed in reading his roll, by which 
 he was refreshed. A real Christian ought not to 
 let hypocrites and formahsts outstrip him in dili- 
 gence and zeal. When he has faithfully delivered 
 his testimony to those with whom he has been as- 
 sociated, he should be silent when it is the time for 
 silence, and only commune with his own heart. 
 He must expect changes through every part of his 
 progress. Sometimes he will be able to sing ; but 
 more frequently he will have to sigh. Not only 
 the dangers and delusions of those around him, but 
 the remains of indwelhng sin within him, will cause 
 him to sigh. Happy indeed it will be for him, if 
 
130 LECTURE IX. 
 
 he can refresh his soul from time to time, by per- 
 ceiving clearly the evidence of a gracious work 
 upon his own heart ; and thus can allay all his 
 earthly cares and troubles by reading his title to a 
 mansion in the skies. 
 
 All the three still went on, till they came to the 
 foot of the hill of Difficulty, at the bottom of which 
 was a spring. Here, beside the narrow path that 
 led from the gate and went up the hill, there were 
 two ways that branched off, on each side, to the 
 right hand and to the left. Without turning aside 
 to either of these, Christian went straight forward 
 towards the hill. But before he commenced to 
 chmb, he went to the spring, and drank of it for 
 his refreshment, that he might have more strength 
 for the difficult ascent he had now to make. For- 
 mahty and Hypocrisy approached also the foot of 
 the hill. But seeing a way on each side of the 
 steep hill, and being very glad to avoid the diffi- 
 culty of chmbing, they persuaded themselves that 
 these two ways would both take them, by an easier 
 and better road, round the hill, and would bring 
 them again into the narrow road which Christian 
 was pursuing. They were both, however, fear- 
 fully mistaken in their calculations. The name of 
 one way was Danger, and that of the other Destruc- 
 tion. So the one took the way which is called 
 Danger. And such it proved. It led him into a great 
 wood ; and what became of him there nobody knows. 
 He was most likely lost. The other took the way of 
 Destruction. And it proved destruction to him. For 
 it led him into a wide field, full of dark mountains, 
 where he stumbled and fell, and rose no more. 
 
 Let us all, dear brethren, receive instruction and 
 warning from these affecting particulars. If you 
 
FORMALITY AND HYPOCRISY. 131 
 
 are persevering in the good and the right way, be 
 not surprised if many a steep hill of difficulty come 
 in your path. No progress already made on the 
 heavenly way can exempt you from further trials. 
 Neither can any sweet experience, or joyful sea- 
 sons, which you may have had in times past, secure 
 you from self-denial, and many things which are 
 grievous to flesh and blood, in time to come. Be 
 sure that you cleave to the Lord, with full purpose 
 of heart, and turn not aside, either to the right hand 
 or to the left. Keep to the narrow road that ha? 
 been pointed out to you in the Scriptures of truth ; 
 yea, though it look steep and difficult, turn not away 
 from it. It is your privilege, as a sincere follower 
 of the Lord, to have the path of duty made plain 
 before your eyes. I do not mean plain in such a 
 sense as signifies smooth and easy, but so plain as 
 to leave you in no manner of uncertainty respecting 
 the way you ought to take. Amid all the false 
 ways that* you see, on your right hand and on your 
 left, you shall not be misled or deceived by them, 
 but you shall hear, as it were, a voice saying to 
 you, "This is the way, walk ye in it." And 
 though carnal reason, from present appearances, 
 may come to a different conclusion, you are certain 
 to find eventually, that the path of duty is the path 
 of safety. You could not have turned either to one 
 side or the other, without danger or destruction to 
 your soul. There is only safety to be found in 
 keeping to the narrow path. The way may be 
 rough and steep, but only keep to it, "and thy 
 shoes shall be iron and brass, and as thy days so 
 shall thy strength be." As Christian found a 
 spring at which he drank for his refreshment, be- 
 fore he began to climb the difficult hill, so all need- 
 
132 LECTURE IX. 
 
 ful supplies of grace and strength are preparea by 
 the good hand of their God, for all the true pilgrims 
 to the heavenly city. If they have to go through 
 the vale of misery, or to climb up the hill of Diffi- 
 culty, they shall find some secret spring of consolation 
 which they shall use as a well ; and thus refreshed, 
 they shall he prepared to go from strength unto 
 strength.- If you have any specially self-denying 
 duty to perform, or any difficult service required at 
 your hands, in one means of grace or another, 
 either while in private prayer, or in the sanctuary 
 of God, or meditation upon the Holy Scriptures, 
 you shall draw water with joy out of the wells of 
 salvation, and thus be specially furnished for the 
 special duty you have to perform, or the special 
 difficulty you have to encounter. " They that wait 
 on the Lord shall renew their strength." 
 
 But oh, how extremely painful it is to consider 
 the end of hypocrites and formalists, and all such 
 as are merely dissemblers with God ! As for such 
 as turn aside to their crooked paths, the Lord shall 
 lead them forth with the workers of iniquity. If 
 people pretend to religion without having any, how 
 surely and fearfully they will be detected at the 
 last ! Not having the gracious principle within 
 them, nor the fear of God before their eyes, they 
 W)ll turn aside from the way as soon as the hill of 
 difficulty appears. Either they will be seduced 
 into some dangerous path, where they will be lost 
 amid the mazes of error and uncertainty ; or else 
 they will rush blindly in the way of destruction, 
 and perhaps remain ignorant of their fearful situa- 
 tion, until they are involved in hopeless ruir. 
 " There is a way that seemeth right unto a man, 
 but the end thereof are the ways of death." Oh ! 
 
FORMALITY AND HYPOCRISr. 133 
 
 let us every one take timely warning from such a 
 fearful end. Let us seek earnestly for the light of 
 God's holy word to direct us in all things, and let 
 us try to be obedient in all things to that light. So 
 shall we be able to say, " Through thy precepts 
 I get understanding, therefore I hate every false 
 way." 
 
 THE HYMN. 
 
 Beset with snares on every hand, 
 In Ufe's uncertain path I stand : 
 Saviour divine ! diffuse thy light, 
 To guide my doubtful footsteps right. 
 
 Engage this vi^andering, treacherous heart, 
 Great God ! to choose the better part, 
 To scorn the trifles of a day, 
 For joys that none can take away. 
 
 Then, should the wildest storms arise, 
 And tempests mingle seas and skies ; 
 No fatal shipwreck shall I fear, 
 But all my treasures with me bear. 
 
 If thou, my Saviour, still art nigh, 
 Cheerful I live, and joyful die ; 
 Secure, when mortal comforts flee, 
 To fmd ten thousand worlds in thee. 
 
 THE PRAYER. 
 
 O thou Father of lights, we are taught in thy holy word, 
 that if any man lack wisdom he is to ask of God, who giveth 
 unto all men liberally, and upbraideth not ; send out thy Hght 
 and thy truth, and let them lead us. Give us, we beseech 
 thee, a wise and understanding heart. We are indeed beset 
 with snares and dangers on every hand. Lord, grant that 
 we may neither fall from our steadfastness, nor be led astray 
 by the error of the wicked. May we have no fellowship with 
 the unfruitful works of darkness, but rather reprove them. 
 Number us not with the simple ones, who are void of under- 
 standing. Grant that we may be thoroughly delivered from 
 12 
 
134 LECTURE IX. 
 
 the power of sloth. Keep back thy servants-also from pre- 
 sumptuous sins. Let them not have dominion over us ; that we 
 may be innocent and undefiled from the great oflence. Lighten 
 our eyes, that we sleep not the sleep of death. May we know 
 how to answer every one that asketh us a reason of the hope 
 that is in us. Oh give us the heavenly wisdom of winning 
 souls ! May we be enabled, with all wisdom and faithfulness, 
 to instruct the simple, to awaken the slothful, and to warn 
 the presumptuous of their awful danger. And, Lord, do 
 thou bless our humble endeavours to benefit others, and to 
 save their souls from death. Send thy Holy Spirit into their 
 hearts ; visit them with thy salvation ; and save them for thy 
 mercy's sake. Oh let our hearts be sound in thy testimonies 
 that we be not ashamed. Deliver us from the fearful mis- 
 take of trusting to a form of godUness, while we are ignorant 
 of its power. And may we beware of the leaven of the Pha- 
 risees, which is hypocrisy. From pride, vain-glory, and hy- 
 pocrisy, good Lord, deliver us ! May we know what it is to 
 come to him who is the way, and the truth, and the life. 
 May we all enter through the strait gate of conversion upon 
 the narrow way of life, and have respect to thy command- 
 ments in all things ; that we may not at last be numbered 
 among the thieves and robbers, to whom the porter will not 
 open. Give us all things that accompany salvation ; a peni- 
 tent heart, a lively faith, and a life ruled by thy holy word. 
 When we meet with difficulties in our heavenly course, grant 
 to us such strength and protection as may support us in all 
 dangers, and carry us through all temptations. If troubles 
 abound, may consolations abound also ; and as our day is so 
 may our strength be. Make thy way plain before us ; and 
 grant that when tempted to turn either to the right hand or 
 the left, we may hear a voice, saying. This is the way, walk 
 ye in it. Keep us from the way of danger and destruction, 
 and from every false and crooked path. May we follow faith- 
 fully thy holy word; getting understanding through thy pre- 
 cepts, and therefore hating every false way. Hear us, O Lord . 
 hear us, and answer us, through Jesus Christ, our only Medi- 
 ator and Redeemer. Amen. 
 
LECTUKE X. 
 
 ASSUEANCE LOST AND REaAINED. 
 
 Oh, that I knew the secret place 
 Where I might find my G'od ! 
 
 I'd spread my wants before his face, 
 And pour my woes abroad. 
 
 I'd tell him how my sins arise, 
 
 What sorrows I sustain ; 
 How grace decays — and comfort dies, 
 
 And leaves my heart in pain. 
 
 Arise, my soul, from deep distress, 
 
 And banish every fear ; 
 He calls thee to the throne of grace, 
 
 To spread thy sorrows there. 
 
 Psalm li. 12. 
 
 RESTORE TINTO ME THE JOT OF THT SALTATION, AJTD ITPHOLD ME WITH THY 
 FKEE SPIRIT. 
 
 It is the concluding sentence in a memorable 
 Sermon of the judicious Hooker, "Therefore the 
 assurance of my hope I will labour to keep as a 
 jewel unto the end ; and by labour, through the 
 gracious mediation of his prayer, I shall keep it." 
 David lost all his assurance upon his awful fall. His 
 harp was silent ; his peace had vanished ; his hope 
 was turned into fear, and all his joyful experience 
 had passed away like a dream. He remembered, 
 however, his pleasant things in the day of his 
 misery ; and amid all his sorrowful confessions, 
 and his earnest cries to be pardoned, and washed, 
 
 135 
 
136 LECTURE X. 
 
 and renewed, he breathes out also his fervent de- 
 sire for the restoration of the joyful assurance which 
 he had lost : " Restore unto me the joy of thy sal- 
 vation, and uphold me w^ith thy free Spirit." We 
 have to consider at this time, 
 
 I. How Christian lost his evidence by sleeping in 
 the arbour. 
 
 II. How he recovered it again ; and 
 
 III. How he sought admittance into the house 
 Beautiful. 
 
 May we all receive instruction and edification 
 from these interesting particulars. 
 
 How did Christian lose his assurance ? It will 
 be remembered that he had received this in the 
 shape of a roll, in the day that the burden fell from 
 his back, when he was contemplating the cross. 
 When Hypocrisy and Formalist parted from him 
 at the foot of the hill Difficulty, he was left to toil 
 up the steep ascent alone. He gradually relaxed 
 from running to going, and from going to clamber- 
 ing upon his hands and knees, because of the steep- 
 ness of the way. Ever mindful, however, of the 
 necessities of his poor pilgrims, the Lord of the 
 country had provided a pleasant arbour for their re- 
 freshment, mid-way up the hill. To this Christian 
 repaired ; and here he sat him down to rest. He 
 pulled out his roll to read for his comfort, and began 
 to take fresh notice of the garment which he had re- 
 ceived at the cross. Thus pleasing himself awhile, 
 he sunk into a slumber, and from that into a sound 
 sleep. In this state he continued till the day was 
 far spent; and in his sleep his roll fell out of his 
 hand. He was not, hovvever, suffered to remain 
 ihus, without timely w^arning. There came one to 
 
ASSURANCE LOST AND REGAINED. 137 
 
 him who awakened him, and said : "Go to the ant, 
 ihou sluggard, consider her ways and be wise." 
 This admonition thoroughly aroused the sleeper. 
 He suddenly started up, and hastened on his way, 
 and went apace, till he came to the top of the hill. 
 Though, as yet, unconscious of the loss which he 
 had sustained, new discouragements now perplexed 
 him. Two men, Timorous and Mistrust, came 
 running to meet him, in great alarm. Upon being 
 asked the cause of their alarm, and why they ran 
 in the wrong direction. Timorous said, they had 
 been on their way to Zion, and had got up that diffi- 
 cult place, " but the further we go, the more danger 
 we meet ; wherefore we turned and are going back 
 again." Mistrust chimed in with the testimony of 
 his fearful companion. Indeed, he confirmed it by 
 saying, " Just before us lie a couple of lions in the 
 way, and we both thought, if we came within their 
 reach, they would presently pull us in pieces." 
 Mark the effect of this discouraging testimony upon 
 our poor Pilgrim. " Then said Christian, ' You 
 make me afraid.' " But mark also the arguing 
 and the conclusion of an upright though a discour- 
 aged soul. " Whither," said Christian, " shall I 
 flee to be safe ? If I go back to my own country, 
 that is prepared for fire and brimstone, I shall cer- 
 tainly perish there. If I can get to the Celestial 
 City, I am sure to be in safety there. I must ven- 
 ture ! To go back is certain death ; to go forward 
 is fear of death ; and if that be overcome, everlast- 
 ing hfe beyond it ! I am resolved what to do : I 
 will yet go forward !" O divine and blessed reso- 
 lution ! a resolution which can only be made and 
 acted upon by the genuine Pilgrim. So Mistrust 
 and Timorous ran down the hill, and Christian 
 
 12* 
 
138 LECTUEE X. 
 
 went on his way alone. He could not, however, 
 dismiss from his heart the discouraging feeling 
 which had been lodged within it by the evil report 
 of the way which he had just heard. He there- 
 fore felt in his bosom for his roll, that he might 
 read therein, and be comforted, as he had done 
 heretofore. But lo ! now comes his perplexity in- 
 deed. He felt for it ; but now, when he needs it 
 more than ever, he found it not. Then was Chris- 
 tian in great distress, and knew not what to do ; for 
 he wanted that which used to relieve him, and that 
 which should have been his pass into the Celestial 
 City. He therefore began to he much perplexed, 
 and knew not what to do. 
 
 Here, let us pause to reflect for a few moments 
 on all this for our profit. The true believer, who 
 has been favoured with the bright evidence of his 
 pardon, or who has in his possession a glad and scrip- 
 tural hope of his acceptance, should labour to pre- 
 serve this as a precious jewel. He cannot keep it 
 without constant watchfulness and prayer, habitual 
 self-denial, and all humility of mind. By a drowsy, 
 •prayerless, self-indulgent, or self-satisfied frame of 
 mind, we are sure to grieve the Holy Spirit of God, 
 whereby we are sealed unto the day of redemption. 
 All diligence is necessary in order to retain the full 
 assurance of hope unto the end. To 'do this we 
 must not be slothful, but followers of them who 
 through faith and patience inherit the promises. If 
 we delight too much, or linger too long at anj*- of 
 those places which were only designed to refresh 
 us on our way to Zion ; if we feel secretly pleased 
 or satisfied with any attainments in religion already 
 made, and gradually sink into a listless, or a tho- 
 roughly insensible state of mind, we are sure to lose 
 
ASSURANCE LOST AND REGAINED. 139 
 
 our evidence. It will slip, as it were, out of our 
 hand, before we are aware. In mercy, however, 
 to the souls of his erring children, the Lord will not 
 suffer them to sleep on unwarned. He hghtens their 
 eyes, that they sleep not the sleep of death. By 
 the voice of some faithful monitor, or by some sharp 
 and providential rebuke, he rouses them out of their 
 fatal lethargy; convinces them that it is high time 
 to awake out of sleep, and makes them heartily 
 ashamed of their inconsistent conduct. Then they 
 press forward, through every difficulty, with re- 
 newed zeal. But it is not with them as it was in 
 months past, when the candle of the Lord shone 
 about their head. They are less able now than 
 they were before to escape unhurt from the carnal 
 representations of timorous and mistrustful men, 
 who have turned their backs upon the heavenly 
 city. Their hands are weakened, and their hearts 
 are moved by the evil report which unbelieving 
 men and apostates bring of the good ways of the 
 Lord. They tremble now at the apprehension of 
 dangers and lions in the way, which would not 
 once have frightened them. But amid all this 
 weakness, they give one never-faihng proof of sin- 
 cerity and uprightness of heart ; they have no in- 
 tention whatever of turning back. Whatever dan- 
 gers they may apprehend before, they are convinced 
 they would find greater behind. Faint and feeble 
 though it may appear, still there is a hope of ever- 
 lasting life by going forward. But there is no hope, 
 nothing but despair, certain death and certain ruin, 
 by turning back ; and therefore, at all events, at 
 any risk, come what may, the believer's choice is 
 made. He has determined he will yet go forward; 
 and forward he goes, though it be alone. Great, 
 
140 LECTURE X. 
 
 however, is the perplexity of one who has rejoiced 
 in the blessedness of pardoned sin, to find his evi 
 dence gone when he wished to cheer and comfort 
 his heart by reviewing it ! How wonderful it is 
 that many who are evidently sincere Christians, 
 should look so little, and so seldom as they do, to 
 their evidence ! How many fall into the same mis- 
 take about assurance that Joseph and Mary did, 
 with regard to the Saviour himself. The child 
 Jesus had tarried behind, and they knew not of it, 
 but they, "supposing him to have been in the com- 
 pany," went a day's journey. Thus many take 
 too much for granted respecting the nearness and 
 presence of Christ. They go for days and days 
 imagining that all is well ; but when the searching 
 time comes, then they find their errors, and have 
 with sorrow to retrace their steps. On the other 
 hand, true believers not unfrequently disquiet them- 
 selves in vain with regard to the doctrine of assurance. 
 *' Faith is essential to our salvation ; assurance is 
 essential to our comfort. Clearly there may be sav- 
 ing faith, where there is no comfortable assurance." 
 
 II. Let us now proceed in the next place to con- 
 sider how Christian recovered his lost evidence. 
 At last, he bethought himself that he had slept in 
 the arbour ; and falling down upon his knees, he 
 asked forgiveness for his foolish act, and then went 
 back to look for his roll. As he retraced his steps, 
 looking very diligently on either side for his lost 
 roll, the sorrows of his heart were enlarged ; and 
 deep and very bitter were the reflections which he 
 made, and the self-reproaches to which he gave 
 utterance. He reflected most severely upon his 
 folly in falhng soundly asleep in a place that was 
 
ASSURANCE LOST AND REGAINED. 141 
 
 only erected for a little refreshment for his weari- 
 ness. The sight of the arbour, when he again ob- 
 tained a view of it from a distance, increased his 
 sorrow still more, and made hmi feel more keenly 
 than ever the evil of his sleeping. As, therefore, 
 he approached it, he bewailed his sinful sleep, 
 and said : " Oh, wretched man that I am, that I 
 should sleep in the day-time ! How many steps 
 have I now to tread in vain ! How far might I 
 have been on my way by this time ! I am made 
 to tread these steps thrice over, which I need only 
 to have trodden once ; yea, now also I am like to 
 be benighted, for the day is almost spent. Oh, that 
 I had not slept !" By this time he was come to the 
 arbour again, where for awhile he sat down and wept. 
 But, at last, looking sorrowfully down under the seat 
 he had occupied, to his unutterable dehght, there 
 again he espied his roll ! With trembhng haste and 
 joy he caught it up and put it in his bosom again. 
 Oh, how happy is he now ! This roll was the assur- 
 ance of his life and acceptance at the gate of the city. 
 With a glad and thankful heart, and a light and 
 bounding step, as if all his grief and fatigue were 
 forgotten ; he has nothing now to do but to betake 
 him on his journey. But his joyful feelings were 
 not unmixed with others of an opposite kind. The 
 sun went down upon him before he got to the top 
 of the hill. He did not like the prospect of travel- 
 ling in the dark. He recalled also to mind what 
 he had heard from Timorous and Mistrust ; and he 
 went on in continual apprehension of doleful crea- 
 tures and beasts of prey that prowl about in the 
 night. As thus he sorrowfully mused and went on, 
 he saw a very stately palace before him. Its name 
 was Beautiful, and it stood by the highway side. 
 
142 LECTURE X. 
 
 We must not omit to reflect for a few moments 
 
 on Christian's recovered roll. The believer who 
 has lost his assurance will never find it until he 
 begins seriously to call his ways to remembrance. 
 He must search and try his ways, and turn again 
 to the Lord. As he narrowly reviews his past 
 conduct, and recalls to mind the country through 
 which he has passed, the places where he has tar- 
 ried, and the people with whom he has conversed, 
 he must solemnly charge his conscience to bring 
 home to his heart and his memory every instance 
 where he walked not uprightly, or acted inconsist- 
 ently. And when he bethinks him of the fatal 
 arbour ; the scene, or the company, or the occasion, 
 when he wounded his conscience, and acted in 
 such a manner as to provoke the Holy Comforter to 
 depart from him, he must humbly confess his par- 
 ticular sin unto the Lord, bewailing and acknow- 
 ledging all its aggravating circumstances. In this 
 manner the royal penitent poured out his soul unto 
 God, and said, " I acknowledge my transgression, 
 and my sin is ever before me. Against thee, thee 
 only, have I sinned, and done this evil in thy sight, 
 that thou mightest be justified when thou speakest, 
 and be clear when thou judgest." Before he had 
 opened his mouth to give utterance to this full 
 acknowledgment of his guilt, he could find no rest, 
 day nor night, to his dark and burdened heart. 
 *' While he kept silence his bones waxed old, 
 through his roaring all the day long : and day and 
 night the hand of his offended God was heavy upon 
 him." But when he confessed his transgressions 
 unto the Lord, he obtained at once the forgiveness 
 of his sins. In this manner, dear brethren, every 
 true penitent must seek for his pardon ; and in this 
 
ASSURANCE LOST AND REGAINED. 143 
 
 manner, too, the backslider in heart, who is going 
 heavily, and who is filled with his own way, must 
 seek for the renewal of his pardon, and the restora- 
 tion of his peace and joy. " If we confess our 
 sin, He is faithful and just to forgive us our sins, 
 and to cleanse us from all unrighteousness." When 
 a person thus humbles himself greatly before the 
 Lord, renewing his repentance, and, as it were, 
 going over the same ground again and again, deter- 
 mined to be satisfied with nothing short of the par- 
 dcn of his sin, and the favour of his God, in due 
 time he shall obtain his desire. Let the believer 
 who has lost his assurance, only imitate the dili- 
 gence, and zeal, and perseverance, of those who 
 have lost any thing which they greatly value, and 
 the result will be the same. Remember the woman 
 who had lost her piece of silver. She begins to 
 seek, and never desists until her efforts are crowned 
 with success ; and then she calls together her 
 friends and neighbours, and says, " Rejoice with 
 me, for I have found the piece which I had lost.'* 
 Thus shall it be with every true penitent, who con- 
 tinues weeping, and praying, and seeking, and 
 crying unto the God of his Saviour, " Restore unto 
 me the joy of thy salvation." He shall find the 
 jewel which he has lost. The joy of salvation, 
 which had quite vanished, shall again be restored ; 
 and the holy Comforter, who had for awhile with- 
 drawn, shall again return to comfort and uphold his 
 fainting soul. He may indeed feel the sad effects 
 of his backshding, after he has been fully restored 
 to the Divine favour. Perplexing fears and dis- 
 quieting thoughts may again obtrude into his mind. 
 4.nd while he has the evidence of his pardoii and 
 salvation safely lodged in his breast, he may some- 
 
144 LECTURE X. 
 
 times forget it, or else, through the darkness of the 
 night, or some other pecuharities, he may be unablo 
 to read it, or to enjoy the full benefit to be derived 
 from its possession. But he will often find that he 
 has been disquieting himself in vain ; and not un- 
 frequently, while he is going on his way, sad and 
 disquieted, he will find himself prevented with the 
 blessings of goodness, and shortly after delivered 
 out of all his fears. 
 
 III. Christian's approach to the Beautiful House 
 w^as to be the last head for our consideration. The 
 sight of this mansion was most seasonable, circum- 
 stanced as he was. He made haste and went for- 
 ward, that, if possible, he might get lodging there. 
 He entered a narrow passage which led to the por- 
 ter's lodge, and looking very narrowly before him 
 as he went, he spied two hons in the way. What 
 then ! Was it indeed a true report which Timorous 
 and Mistrust had given of impassable dangers ? 
 Both the hons were chained, but Christian could 
 not see the chains. Here, therefore, again is our 
 poor Pilgrim quite at a stand, and in a very great 
 strait. He was afraid, and thought to go back after 
 the others, for he imagined nothing but death was 
 now before him. But lo, an encouraging voice is 
 heard, which is just sufficient to turn the scale. 
 The porter at the lodge, whose name was Watch- 
 ful, perceiving that Christian made a halt, as if he 
 would go back, cried unto him, saying, " 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 
 ehall come unto thee." Oh, joyful sound ! Oh, 
 
ASSURANCE LOST AND REGAINED. 145 
 
 welcome assurance ! Christian is indeed possessed 
 of faith, and his faith shall stop the mouths of these 
 lions. He ventures forward. They look so fierce 
 and dreadful that it is only in fear and trembling 
 that he advances. But he does advance ; and 
 taking good heed to the porter's directions, he got 
 safely by them. He heard them roar as he passed, 
 but no manner of harm did he receive from them. 
 Then did he clap his hands for joy, and came and 
 stood, before the gate where the porter was, and in>- 
 quired what house it was, and if he might lodge 
 there that night. To this the porter answered, 
 "This house was built by the Lord of the Hill, and 
 he built it for the relief and security of pilgrims.'* 
 Here we must break off for the present. 
 
 This Beautiful House is the emblem of any true 
 church, or congregation of faithful men, in which 
 the pure word of God is faithfully proclaimed, and 
 the sacraments w^hich Christ ordained are duly ad- 
 ministered. Entrance into this house represents 
 the public profession of religion made by any per 
 son, when he casts in his lot among the people of 
 God, and begfins to associate amonof those who con 
 stitute the household of faith. A pubhc profession 
 of religion exposes a person to more opposition, and 
 sometimes to more cruel persecution, than a private 
 attention to it. Many who feel the importance of 
 eternal things, have a great dread of making a de- 
 cided profession of their faith. The ridicule or op- 
 position which they must encounter, in doing this, 
 seenis to stand like lions in the way. To sight and 
 sense such a step appears very formidable. Satan 
 m.agnifies the danger, and to carnal reason it some- 
 tim.es appears hke rushing into the jaws of death. 
 This is especially the case in times of persecution. 
 
146 LECTURE X. 
 
 Faith, however, can discern the secret restraints 
 which the Lord lays upon the fiercest opposers. All 
 faithful ministers, Avatching for souls, have a special 
 duty to perform, in encouraging every true-hearted, 
 though fearful pilgrim, boldly to venture forward. 
 If you are united by a true and hving faith to 
 Christ, and are pressing forward into his kingdom, 
 why should you not also be united by the blessed 
 l^ond of Christian love and fellowship with all his 
 people ? Think not to pass by the Beautiful House, 
 which the Lord of the Hill has built expressly for 
 the relief and security of poor pilgrims like you ! 
 Do you not want relief? Do you not want security ? 
 Fear not, then, the dangers and the difficulties that 
 lie in your way, however great and dreadful they 
 may appear to be ! The hons are chained ! They 
 are formidable in appearance only, not in reality. 
 They are placed there for the trial of faith; to 
 show who has it, and who has it not. Only keep 
 in the midst of the path, and no manner of harm 
 shall in anywise happen to you. You may hear 
 them roar, but that is all. They cannot break their 
 chain. Dismiss, therefore, your unbelieving fears. 
 Be not ashamed to confess the faith of Christ cruci- 
 fied. Confess him in the midst of this sinful and 
 aduherous generation, and he will confess you be- 
 fore his Father, and the holy angels. Have all 
 your delight in the saints that are upon earth, and 
 such as excel in virtue. Very excellent things 
 will be shown you, and sweet communion and fel- 
 lowship will be granted you, in the congregation 
 of the faithful. Here you will get a glimpse, now- 
 ever faint and imperfect, of the joy of heaven, and 
 the beauty of holiness. " Beautiful for situation is 
 the Mount Zion, the joy of the whole earth. Only 
 
ASSURANCE LOST! AND REGAINED. 147 
 
 <^itli a true heart cast in your Jot among the Lord's 
 people ; and continue steadfast in the apostles' doc- 
 trine and fellowship, and in breakinor of bread, and 
 in prayer, and the heavenly love and blessed unity 
 of the early Christians shall again be seen. The 
 multitude of them that beheve, you will find of one 
 heart and one soul ; and you will draw water with 
 joy out of the wells of salvation. 
 
 THE HYMN. 
 
 Oh ! for a closer walk with God, 
 
 A calm and heavenly frame ; 
 A light to shine upon the road 
 
 That leads me to the Lamb ! 
 
 Where is the blessedness I knew 
 
 When first I saw the Lord ? 
 Where is the soul-refreshing view 
 
 Of Jesus and his word ? 
 
 What peaceful hours I onee enjoyed ! 
 
 How sweet their memory still ! 
 But they have left an aching void 
 
 The world can never filL 
 
 Return, O holy Dove, return, 
 
 Sweet messenger of rest ! 
 I hate the sins that made thee mourn, 
 And drove thee from my breast. 
 
 The deafest idol I have known, 
 
 Whate'er that idol be, 
 Help me to tear it from thy throne, 
 
 And worship only thee. 
 
 So shall my walk be close with God, 
 
 Calm and serene my frame ; 
 And clearer light shall mark the road 
 
 That leads me to the Lamb. 
 
148 
 
 LECTURE X. 
 
 THE PRAYER. 
 
 God, merciful Father, that despiseth not the sighing of 
 a contrite heart, nor the desire of such as be sorrowiul ; 
 mercifully assist our prayers that we make before thee, in all 
 our troubles and adversities, whensoever they oppress us. 
 If thou hast begun thy gracious work in our hearts, and 
 given us the blessed hope of everlasting life, may we hold 
 fast the beginning of our confidence steadfast unto the end. 
 May we be kept from grieving ihy Holy Spirit and sinning 
 against our own mercies, and piercing ourselves through with 
 many sorrows. Grant that we may not sleep as do others; 
 but may we watch and be sober. May we give all diligence 
 to retain the full assurance of hope unto the end. And if 
 any of us, through the wiles of the devil, or our own sinful 
 negligence, have lost the evidence of our pardon and accept- 
 ance, restore unto us the joy of thy salvation, and uphold us 
 with thy free Spirit. Help us to call our own ways to remem- 
 brance ; to humble ourselves greatly before thee ; and never 
 to rest or be satisfied until our peace is restored, and we are 
 enabled to say, O Lord, I will praise thee ; though thou wast 
 angry with me, thine anger is turned away, and thou comfort- 
 est me. May we h<ive the joy of the Lord for our strength. 
 Deliver us from the fear of the wicked. May we trust and 
 not be afraid. May we ponder well the awful doom of the 
 fearful and unbelieving. Make us more afraid of thy wrath 
 than of any thing else. And whatever difficulties may be in 
 our path, may we be more afraid of turning back unto perdi- 
 tion than of all the adversaries we have to face in the way 
 to heaven. May we never be ashamed to confess the faith 
 of Christ crucified ; and give us grace to overcome all the 
 fears and scruples that would deter us from making a public 
 avowal of our attachment to Christ, and our fellowship with 
 his people. Oh grant, that by our owii»act and deed, we may 
 seek admission into the congregation of the faithful. Show 
 us that every lion is chained; and that there shall no harm 
 happen unto us, if, as genuine penitents looking unto Jesus 
 we walk in the even path of thy holy commandments. Oh 
 grant that we may indeed belong to the household of faith 
 and the Israel of God ; that being numbered now among the 
 saints that are upon earih, hereafter we may be numbered 
 with them in glory everlasting. Hear us, O Lord, and 
 answer us, for the sake of Jesus Christ, our most blessed 
 Lord and Saviour. Amen. 
 
LECTURE XL 
 
 THE COMMUNION OF SAINTS. 
 
 Oh ! magnify the Lord with me. 
 With me exalt his name ; 
 
 When in distress, to him I called, 
 He to my rescue came. 
 
 The hosts of God encamp around 
 The dwellings of the just ; 
 
 Deliverance he affords to all, 
 Who on his succor trust. 
 
 Oh ! make but trial of his love, 
 
 Experience will decide 
 How blest are they — and only they, 
 
 Who in his truth confide. 
 
 Psalm Ixvi. 16. 
 
 COKE AND HEAR, ALL TE THAT FEAR GOD, AyV I WILL DECLARE WHAT 
 HE HATH DONE FOR MY SOUL. 
 
 Before Christian was admitted into the house 
 Bealitiful, he was required to give some account of 
 the state of his mind, and the way in which he had 
 been led. After he had gained admission, very 
 edifying and instructive is the conversation that en- 
 sued between himself and the members of that 
 blessed community. When a person makes a pub- 
 lic profession of religion, it is very desirable that 
 he should open his mind, and declare his senti- 
 ments, to some faithful minister of the gospel, or to 
 
 13* 14S 
 
150 LECTURE XI. 
 
 some experienced and judicious Christian ; and 
 when, by his own act and deed, he has cast in his 
 lot among the congregation of the faithful, lie should 
 endeavour to improve his intercourse with the 
 Lord's people, to let his conversation be that Avhich 
 is good to the use of edifying, that it may minister 
 grace to the hearers ; and he should endeavour to 
 act as David did, when he said, " Hearken unto me, 
 ye that fear God, and I will tell you what he hath 
 done for my soul." 
 
 The present Lecture will consist of two parts : 
 
 I. The manner in which Christian was ques- 
 tioned before he was admitted into the house 
 Beautiful. 
 
 IL His conversation with the members of the 
 family after he had been admitted. 
 
 L His conversation with the porter, and with 
 Discretion, before he was adtnitted into the house, 
 has first to engage our attention. The porter at the 
 lodge asked him, " Whence he was, whither he was 
 going, and what was his name ?" " I am come," 
 he said, "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 at the first it was 
 Graceless." Another question was also put b}^ the 
 porter, which touched Christian on a tender point. 
 "How happens it," he said, "that you come so 
 late ? The sun is set." Now mark the Christian 
 simplicity and godly sincerity of our Pilgrim in his 
 answer. He does not attempt, as all men do in 
 their natural state, to justify or palhate his errors : 
 he adheres to the simple truth, and takes blame to 
 
THE COMMUNION OF SAINTS. 151 
 
 himself where his own conscience tells him he is to 
 be blamed. His sleep in the arbour, his losing his 
 evidence, and the long delay occasioned by his sor- 
 rowful journey back to seek it, — all this he deli- 
 berately confesses. The watchful porter was 
 favourably impressed towards him by this instance 
 of his humility and candour, and summoned Dis- 
 cretion, one of the inmates of the house, to have 
 some further conversation with him, and to admit 
 him, if she thought good, according to the rules of 
 the house, as an inmate. Discretion soon appeared 
 at the summons of the porter. Her inquiries of 
 Christian were very similar to those which had just 
 been put to him by the porter, only they were a 
 httle more particular and searching. But in addi- 
 tion to all the other questions, she asked him also, 
 "How he got into the way?" and he told her. 
 Christian now begins to understand the use of the 
 mansion at which he has arrived, and the kind of 
 company he must expect to find within. He re 
 hshes the company, and he longs for admission 
 more earnestly than ever. He therefore said to 
 Discretion, " 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 hiJl for the 
 relief and security of pilgrims." Discretion herself 
 could only rejoice at the expression of such a desire 
 as this. She perceives with joyful emotion the 
 genuine marks of a true pilgrim in the stranger with 
 whom she is speaking. " So she smiled, but the 
 water stood in her eyes." She was overcome by 
 the joyful sensation produced at the sight of another 
 wanderer on his way to heaven. After a little 
 pause, she said, " I will call forth two or three more 
 of the family." So she ran and called out Prudence, 
 
152 LECTURE XI. 
 
 Piety, and Charity. These soon, after a little more 
 converse with Christian, admitted him into the 
 family, and united to give him a most hearty wel- 
 come. So he bowed his head and followed them 
 into the house. 
 
 How well, dear friends, it would be ; how many 
 scandals it would prevent ; and how much it would 
 promote the true prosperity of the church of Christ, 
 if more watchfulness were observed ; if discretion, 
 were invariably consulted, and prudence, and piety, 
 and charity, were constantly called forth, before a 
 new disciple is received and ranked among the pro- 
 fessors of godliness ! 
 
 II. We now pass on to the edifying conversation 
 that Christian had with the inmates of the house, 
 after he had obtained admittance there. It was 
 agreed that until supper was ready, some of them 
 should discourse with Christian for their mutual 
 edification and improvement ; and they appointed 
 Piety, Prudence, and Charity, to do this. 
 
 (1.) Piety begins. Her first inquiry of Christian 
 is a very important one. " What moved you," she 
 said, "at first to betake yourself to a pilgrim's life?" 
 Christian has a plain answer ready. It was his 
 deep conviction of sin, and his quick apprehension 
 of destruction if he remained where he was. But 
 as many under their convictions run in various di- 
 rections for relief, Piety next inquires, "How hap- 
 pens it that you came out of your country this 
 way ?" Here again our Pilgrim has a most satis 
 factory answer. He owns that it was entirely 
 through the directions of Evangelist, that he sought 
 relief in that direction. This is quite as it should 
 be. But still, as many run well for a season, wha 
 
THE COMMUNION OF SAINTS. 153 
 
 never experience the gracious teaching with which 
 all the generation of the upright are favoured, Piety 
 again inquires, '' But did you not come by the house 
 of the Interpreter?" In answer to this, Christian 
 recounts the memorabJe lessons which he had there 
 learned — lessons which he declared would be en- 
 graved on the tables of his heart to the latest day 
 of his life. There he had been taught how Christ 
 maintains his work of grace in the heart, notwith- 
 standing all the opposition of Satan ; how a man 
 may sin himself beyond the reach of mercy ; and the 
 fearful situation of one who shall be summoned to 
 judgment in his unprepared state. In addition to 
 these and other wonders, he had seen the bright 
 crown of glory, and the eternal blessedness of him 
 who boldly opposed all his adversaries, and by 
 faith overcame them all. Piety inquires finally, 
 what other things he had seen since he left the 
 Interpreter's house ? And here again he simply 
 records his memorable adventures. He tells how 
 wonderfully the cross was manifested to him ; and 
 the precious benefits which he there received, when 
 the burden fell from his back ; how he was par- 
 doned and justified, and received the earnest or 
 evidence of his adoption. He mentions, too, his 
 interview w^ith the three sleepers, Simple, Sloth, 
 and Presumption ; how Formahty and Hypocrisy 
 came tumbling over the wall, with their miserable 
 end ; how hard a business he found it to toil up the 
 hill DifncuUy ; and his dreadful fear of the hons, 
 which in all probabihty would have turned him 
 back, had it not been for the friendly and encourag- 
 ing voice of the porter at the lodge. 
 
 How well it is for the true Pilgrim to the hea- 
 venly Zion to remember all the way which the Lord 
 
154 LECTURE XI. 
 
 his God has led him ! It is well for himself, and 
 well for others. As for himself, it humbles him 
 and proves him, and shows what is in his heart, 
 making him more deeply sensible that he is still a 
 poor helpless sinner at the best; and that, from first 
 to last, he must depend entirely on free and un- 
 bounded grace. Others too are often greatly bene- 
 fited by hearing a real Christian give some simple 
 account of his fears and hopes, his joys and sorrows, 
 his dangers and deliverances. Many shall hear 
 and fear, and put their trust in the Lord. Can we, 
 dear friends, give a plain answer to the important 
 questions which might be put to us by any person 
 of real piety ? What made us first think seriously 
 about religion? How came we to seek salvation 
 in the way we have sought it ? Are there any 
 special lessons which have been engraved on our 
 hearts by the teaching of the Holy Spirit ? Can 
 we call to mind the season when we first trembled 
 at the sight of our guilt and danger ? Or if this 
 was more gradually produced, still have we ever 
 been deeply affected at the sight and sense of our 
 vileness and depravity, and exposure to the wrath 
 of God ? If so, is there no faithful minister, or 
 Christian friend, or well-remembered book that did 
 for us the work of an Evangehst, directing us to 
 Jesus, and guiding our wandering feet into the way ? 
 Have we really been private pupils of the Holy 
 Spirit since we paid any attention to religion ? Has 
 he convinced us of sin, of righteousness, and of 
 judgment ; — showing us how alone the spark of 
 grace can be kindled and kept alive within us, — 
 filling us with godly fear, lest we should sin wil- 
 fully after we have received the knowledge of the 
 truth, — and making us habitually to Uve as if the 
 
THE COMMUNION OF SAINTS. 155 
 
 judgment-trumpet were sounding in our ears ? Has 
 he shown us the necessity of dihgently striving, if 
 we would be crowned with the palm of victory ? 
 And above all these things, do we know any thing 
 experimentally of the beauty, and glory, and power, 
 and efficacy of the cross of Christ ? Have we had 
 any special revelation of the cross made to our souls ? 
 Do we know what it is to come, weary and heavy- 
 laden, to a crucified Saviour? And, as we have 
 contemplated his dying love, by faith, have we ever 
 felt our load remove, and there obtained a good 
 hope of pardon and acceptance with God, and some 
 tokens and earnests of our pardon ? These, dear 
 friends, are the questions that real piety would urge 
 U'pon us ; and happy is every one who can reply 
 to them in a satisfactory manner. 
 
 (2.) When Piety ceased. Prudence commenced. 
 It is a very solemn thought to consider that men 
 may learn by human teaching to profess any doc- 
 trine and relate any experience. This is the fatal 
 rock upon which, it is to be feared, numbers spht, 
 in every place where the gospel is preached ; and 
 it is the great evil to be guarded against among 
 every society of professors who converse together 
 upon rehgious subjects. How may we avoid the 
 sad mistake of confounding mere talk and know- 
 ledge with vital godhness ? Prudence will suggest 
 some searching questions relating to the inward 
 struggle with indwelhng sin and our manner of life, 
 which will greatly assist us on this important point. 
 Prudence, when she began to speak, inquired of 
 Christian first, " If he ever thought of the country 
 he had left ?" To this he replied, he only thought 
 of it with shame and detestation, desiring a better 
 country. Upon being asked further, "If he had 
 
156 LECTURE XL 
 
 no remains still of indwelling sin ?" he owns that it 
 is too true. Carnal thoughts still lodge within him ; 
 but he can testify that they are his grief, and pain, 
 and sorrow, and that he is striving and longing for 
 dehverance from them. He can only very seldom 
 feel as if those things were vanquished, which at 
 other times are his perplexity. They are golden 
 hours, seldom and far between, when this is the 
 case. Prudence then asks him, " If he can remem- 
 ber by what means he finds at times his annoyances 
 vanquished ?" Nothing can be more deeply experi- 
 mental, or more truly scriptural, than Christian's 
 answer. " Yes," he said, " when I think of what 
 I saw at the cross, that will do it ; when I look 
 at my embroidered coat, that will do it ; when I 
 look at the roll which I carry in my bosom, that 
 wnll do it ; and when my thoughts wax warm about 
 whither I am going, that wnll do it." " And why 
 is our Pilgrim" (it is the last question of Prudence) 
 " so anxious to be at Mount Zion ?" Because he 
 longs to see his Saviour ; to be rid entirely of all 
 his annoyances ; to have communion with saints ; 
 and to celebrate, through all eternity, the praises 
 of redeeming love. 
 
 What answer, dear brethren, can we give to the 
 searching inquiries of Prudence as to the reality of 
 a work of grace upon our heart? How are we 
 affected towards the sins and vanities, or follies, to 
 which we were once in bondage? Do we think of 
 them only with shame and abhorrence? Do we 
 feel and deplore the law of sin in our members, 
 warring against the law of God in our minds; and 
 is it our constant grief and burden that so much 
 that is carnal and wrong should still remain in us? 
 I>o we know, from blessed experience, what alone 
 
THE COMMUNION OF SAINTS. 157 
 
 can effectually subdue our iniquities and give us 
 some blessed foretaste of our final deliverance l 
 When we obtain a realizing and believing view of 
 Christ crucified, will not that do it? When we can 
 see ourselves clothed in the perfect righteousness 
 of Christ, will not that do it ? When we can read 
 clearly our title to the heavenly inheritance, will 
 not that do it ? Or when our hearts are drawn out 
 in ardent longings after our complete salvation in 
 heaven, will not that do it ? Do not all our corrup 
 tions seem to be like dead men, when it is thus with 
 us, in the golden moments of communion with God? 
 And are they really gracious desires that cause us 
 to long for Mount Zion, and the city of the living 
 God ? Do we long to be there, not merely to be 
 free from trouble, and to be at rest, but to be free 
 from the hated remains of sin, to be present with 
 that Saviour, whom having not seen we love, and 
 to serve him day and night without defilement and 
 without distraction in his temple above ? 
 
 (3.) When Prudence Avas satisfied and held her 
 peace, then, finally, Charity opened her mouth and 
 began to question Christian. But after all that has 
 been said, what can be asked more ? What single 
 point has still been left untouched ? A very important 
 and most practical point is adverted to by Charity : 
 one which it was exceedingly proper for her to in- 
 troduce ; and by neglecting of which too many high 
 professors, when weighed in the balances, are found 
 wanting. Then said Charity to Christian, " Have 
 you a family ? Are you a married man ? And why 
 did you not bring them along with you ?" There is 
 a beauty, and a propriety, a delicacy, and a mean- 
 ing in these inquiries of Charity, which can never 
 be sufficiently admired. Their present effect, how- 
 
 14 
 
158 LECTURE XI. 
 
 ever, is only to stir up the grief and the sorrow of 
 Christian's mind. When these questions were put 
 to him, he wept; and said, "Oh, how wilh'ngly 
 would I have done it, but they were all of them 
 utterly averse to my going on pilgrimage." " But," 
 said Charity, "you should have talked to them, and 
 endeavoured to have shown them the danger of be- 
 ing left behind." "So I did," replied Christian, 
 " and told them what God had showed me of the 
 destruction of our city ; but I seemed to them as one 
 that mocked, and they believed me not." Charity 
 is very loath to give up the precious souls of men, 
 and to conclude that their case is hopeless. She 
 hopeth all things ; and while any means for their 
 benefit are yet untried, she will never despair. 
 "Did you pray to God," she said to Christian, " that 
 he would bless your counsel to your family ? Did 
 you tell them your own sorrow and fear of destruc- 
 tion ?" " Yes," said Christian, " I prayed with 
 much affection, for they were very dear to me. And 
 over and over again I informed them of my certain 
 apprehensions, which they could see plainly enough 
 depicted in my countenance. But love of the world 
 and the foolish delights of youth overcame all my 
 arguments and all my representations." Oh, how 
 unwilling is Charity to give them up ! Another 
 most searching question she therefore proposes. 
 *' Did you, by your vain hfe, damp all the fire of 
 your excellent words in their sight ?" Christian's 
 reply is with mingled modesty and integrity. He 
 has nothing to commend in his life, for he is deeply 
 conscious of many failings. He knows well that 
 by inconsistent conduct the most powerful argu 
 ments to a godly life fall without any effect upon 
 the ears of those to whom they are addressed. Yet, 
 
THE COMMUNION OF SAINTS. 159 
 
 he has the testimony of his conscience, that he was 
 very careful not to put any stumbhng-block of this 
 kind in the way of his family. Indeed, their great 
 objection was, that he was too precise and particular. 
 And what offended them most was his great tender- 
 ness in sinning against God, or of doing any wrong 
 to another. There was so much humility, and 
 piety, and tenderness in this answer, that Charity 
 herself is obhged to confess, that under such cir- 
 cumstances Christian had done well to set off alone 
 without his family. "Cain," she said, "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 implacable to good, and thou hast 
 delivered thy soul from their blood." 
 
 Will our religion, dear brethren, bear the test of 
 these most important questions of Charity ? A 
 saint abroad and a devil at home is one of the most 
 deplorable characters to be met with in the world. 
 To be full of religious zeal everywhere but in our 
 own house, and to profess great anxiety for the 
 spiritual welfare of others, while we are very negli- 
 gent respecting those who more especially apper- 
 tain to us, and who are more immediately, by 
 Providence, placed under our care, is a very fearful 
 mark that all is not well. If religion be really be- 
 gun in our own hearts, it Avill make us especially 
 anxious about the salvation of those that are nearest 
 and dearest to us. We shall long to take them 
 every one with us to the heavenly city. And we 
 shall use all prudent means that may conduce to so 
 desirable an end. We shall represent to them the 
 amazing importance of eternal things ; endeavour- 
 ing to show, by our whole hfe and conduct, how 
 
160 LECTURE XL 
 
 deeply we are affected by those things ourselves. 
 We shall pray earnestly for our households, that 
 they ail may be truly converted to God, and brought 
 to belong to the household of faith. But we must 
 take good heed to our ways, that we do not, by our 
 improper tempers, our bitter words, or our incon- 
 sistent conduct, in anywise prejudice them agamst 
 religion or religious professors. We must behave 
 ourselves wisely, and walk in our house with a 
 perfect heart, and not take any wicked thing in 
 hand. And if, after all our care and pains, any for 
 the present are grieved and offended at so much 
 precision and religion, we must take good heed not 
 to be snared by them, and induced to violate our 
 conscience. W"e must go on our way to Zion 
 alone, without delaying to set out until all that be- 
 long to us are ready to set out too. And if we walk 
 uprightly, and act consistently, Charity herself will 
 confess that we have delivered our souls ; and in 
 due time the seeds and the prayers, which seemed 
 at the time to be lost, may afterwards spring up with 
 abundant increase, and we, and all that belong to 
 us, may rejoice together in the heavenly Zion. 
 
 THE HYMN. 
 
 Come, ye who love the Lord, 
 And let your joys be known ; 
 Join in a song witli sweet accord, 
 While we surround the throne. 
 
 The sorrows of the mind 
 Be banished from tliis place ; 
 Religion never was designed 
 To make our pleasures less. 
 
THE COMMUNION OF SAINTS. 161 
 
 Let those refuse to sing 
 Who never knew our God ; 
 But children of the heavenly King 
 May speak their joys abroad. 
 
 The hill of Zion yields 
 A thousand sacred sweets, 
 Before we reach the heavenly fields, 
 Or walk the golden streets. 
 
 There shall we see his face, 
 And never, never sin ; 
 There, from the rivers of his grace, 
 Drink endless pleasures in. 
 
 Then let our songs abound. 
 And every tear be dry ; 
 We're marching through Immanuel's ground, 
 To fairer worlds on high. 
 
 THE PRAYER. 
 
 Almighty God, who hast knit together thine elect in one 
 communion and fellowship, in the mystical body of thy Son 
 Christ our Lord, send thy heavenly grace into our hearts, and 
 grant that we may receive one another, even as Christ hath 
 received us. And we most humbly beseech thee to inspire 
 continually the universal church with the spirit of truth, 
 unity, and concord ; and grant that all they that do confess 
 thy holy name, may agree in the truth of thy holy word, and 
 live in unity and godly love. May we all be admitted as 
 living members of thy true church. Make us to know the 
 experience of thy genuine disciples, that we may be able to 
 say to others. Hearken unto me, ye that fear God, and I will 
 tell you what he hath done for my soul. Purify thy church 
 from heresies and scandals. Give grace, O heavenly Father, 
 to all the appointed watchmen of Zion's hill. May they act 
 with discretion in all that they do ; and grant that all those 
 who are admitted into the fellowship of Christ's religion 
 may eschew those things which are contrary to their profes- 
 sion, and follow all such things as are agreeable to the same. 
 O Thou, whose eyes are as a flame of fire, and who will 
 14* 
 
162 LECTURE XI. 
 
 make all the churches to know, that thou searchest the heart 
 and triest the reins, forbid it, we humbly beseech thee, that 
 any of us should be satisfied with a name to live while we 
 are dead. May we have the answer of a good conscience to 
 give to every one that asketh us a reason of the hope that i& 
 in us. May we approve ourselves unto piety, as we recount, 
 with all simplicity and godly sincerity, how first we were 
 moved to think about our souls ; what directions we received 
 from the ministers of thy word ; and what lessons we have 
 been taught by the Holy Spirit. And oh, grant that we 
 may especially have to record the revelation which we have 
 had of the mystery of the cross ! May we approve ourselves 
 to prudence, by seeking a better country, striving against in- 
 dwelling sin, and constantly desiring the fulness of joy in thy 
 presence. And oh, may we approve ourselves to charity by 
 our earnest longing, and our fervent prayers, and our constant 
 endeavour to advance the salvation of our kindred according 
 to the flesh ! May we behave ourselves wisely, and walk in 
 our house with a perfect heart, lest, by our sins and incon- 
 sistencies, we should offend those whose salvation we are 
 bound to seek. Hear us, O Lord our God, and bring us at 
 last to those unspeakable joys which thou hast prepared for 
 thy people, when their warfare is accomplished, and the days 
 of their mourning are ended, through Jesus Christ, our only 
 Mediator and Redeemer. Amen. 
 
LECTURE XII. 
 
 GODLY EDIFYING. 
 
 My soul shall glory in the Lord, 
 His wondrous acts proclaim ; 
 
 Oh let us now his love record, 
 And magnify his name. 
 
 Mine eyes beheld his heavenly light, 
 When I implored his grace; 
 
 I saw his glory with delight. 
 And joy beamed o'er my face. 
 
 Oh taste and see the Lord is good. 
 
 Ye, who on him rely ; 
 He shall your souls with heavenly food 
 
 And strengthening aid supply. 
 
 Ephesians ii. 19. 
 
 NOW THEREFORE TE ARE NO MORE STRANGERS AND FOREIGNERS, BUT FELLOW- 
 CITIZENS WITH THE SAINTS, AND OF THE HOUSEHOLD OF GOD. 
 
 It was a happy day for our Pilgrim, when he 
 gained admittance into the house Beautiful. The 
 edifying- discourse which he had with the happy 
 inmates he found there, was the subject of our last 
 Lecture. We have now to consider the further 
 privileges and advantages which he enjoyed during 
 his abode in this fair place. Every poor sinner, 
 convinced of sin, under the teaching of the Holy 
 Spirit, and who has been enabled to cast the burden 
 of his guilt upon the cross of Christ, and to pursue 
 
 163 
 
164 LECTURE XII. 
 
 his way over every difficulty, to the heavenly in- 
 heritance, is a member of the true church, which 
 consists of the blessed company of all faithful people. 
 Though he was far off he is made nigh by the 
 blood of the cross. Through Christ, in whom he 
 has believed, and by the Holy Spirit, he has access 
 unto the Father. But he must belong also to the 
 visible church of Christ upon earth. He believes in 
 the communion of saints, and he must cast in his lot 
 among the congregation of faithful men, where the 
 word of God is faithfully proclaimed, and the sacra- 
 merrts which Christ has ordained are duly adminis- 
 tered. It is not the design of his heavenly Master 
 that he should go to heaven alone. He has much to 
 receive, much to learn, and much to enjoy, through 
 the instrumentality of other behevers. All true be- 
 hevers are his fellow-citizens, and members of the 
 household to which he belongs. The privileges and 
 advantages peculiar to the community are also his ; 
 and all the rules and reofulations observed by the 
 rest of the family are binding upon him. As a pro- 
 fessed believer in Christ, he is no more a stranger 
 and foreigner, but a fellow-citizen with the saints, 
 and of the household of God. What are the privi- 
 leges and advantages to be derived from fellowship 
 with that goodly society ? He celebrates with them 
 the supper of the Lord, he derives a more experi- 
 mental acquaintance with the Holy Scriptures, he 
 is clad with armour essential for the remaining part 
 of his journey, and he often obtains a clearer view 
 of the blissful home to which he is hastening. All 
 these particulars we shall find instructively set be- 
 fore us in the part of the allegory for our present 
 consideration. 
 
 (1.) The celebration of the Lord's Supper is hap- 
 
GODLY EDIFYING. 165 
 
 pily described in figurative language. Christian sat 
 talking with the inmates of the house until supper 
 was ready. And when all was prepared they sat 
 down to meat. The table was furnished with fat 
 things full of marrow, and of wines on the lees well 
 refined. All their thoughts and all their talk were 
 directed to one object. The Lord of the hill, who 
 had built that house, and provided such entertain- 
 ment for poor pilgrims, was the animating subject 
 of their discourse. They spoke of him as a glori- 
 ous warrior, who, with a mighty arm, and with bitter 
 sufferings, even the shedding forth of his own most 
 precious blood, had obtained dehverance for them, 
 and rescued them from the hand of all their ene- 
 mies. They spoke in such a feeling manner of his 
 love and power, his kindness and compassion, until 
 their hearts began to burn with admiration, and to 
 melt with tenderness. What they especially cele- 
 brated, was his amazing and unexampled love. 
 Some of the household had conversed with him, 
 after his bitter conflict with their enemies was over, 
 and had attested from his own lips, " that he is such 
 a lover of poor pilgrims, that the like is not to be 
 found from the east to the west. Another topic, 
 too, on which they loved to dwell, was his astonish- 
 ing condescension, and the exceeding riches of his 
 kindness to the poor and destitute. They had heard 
 him say, that he would not dwell in Mount Zion 
 alone ; and he had stripped himself of his own glory, 
 that he might exalt poor beggars unto princes, and 
 take them from the dunghill to inherit the throne of 
 glory. This was their discourse till late at night ; 
 then was Christian ushered into a chamber whose 
 name was Peace. It looked toward the rising of the 
 sun ; and here he slept until break of day. 
 
166 LECTURE XII. 
 
 See here, my friends, what is the great business 
 before us, and what should be the frame of our 
 hearts, when we meet together with our brothers 
 and sisters, in our Father's house, to celebrate the 
 Lord's Supper. Here is a feast of royal dainties, 
 consisting of every thing that is satisfying to the 
 soul, and reviving to the heart, provided for the 
 strengthening and refreshing of weary pilgrims as 
 they journey on to Zion. 
 
 " Hail, sacred feast, which Jesus makes, 
 Rich banquet of his flesh and blood !" 
 
 None but true penitents, who know something of the 
 burden of sin ; none but true behevers, who know 
 something of the preciousness of Christ, and who 
 are resting, by faith, their everlasting all upon him, 
 are invited as guests to this table, or can in any wise 
 partake of the precious benefits which it imparts to 
 the upright. The self-righteous, the formalist, or 
 the allowed transgressor, may indeed approach the 
 table, and press with their teeth the sacrament of the 
 Lord's body ; but they are in nowise partakers of 
 Christ. They do not feed upon him in their heart 
 by faith. The true penitent cannot be satisfied with 
 the sign, except he have the thing signified as well. 
 His language is, 
 
 " I eat the bread and drink the wine, 
 But oh ! my soul needs more than sign ; 
 I faint unless I feed on thee. 
 And drink thy blood as shed for me." 
 
 If we keep the feast aright, and if we come in the 
 marriage-garment, all our thoughts will be directed 
 to Christ, and will fasten and centre upon him 
 alone. Christ is the supper, and he ma«o^e j.. It 
 is the divinely-appointed memorial of his. ^ji <scious 
 
GODLY EDIFYING. 167 
 
 sacrifice, to be celebrated by all his people, in their 
 generations until his coming again. Here he im- 
 parts to his believing people the spiritual food of his 
 own most precious iDody and blood, for the nourish- 
 ment and revival of their spiritual life. And as the 
 memorials of his broken body and poured-out blood 
 are before them, and they sincerely profess their 
 acceptance of his purchased salvation, and surrender 
 themselves anew to his service, sometimes, as they 
 are musing, the fire kindles, and their cold, hard, 
 and unfeeling hearts begin to burn with love, to glow 
 with admiration, and to dissolve and melt with 
 godly sorrow and contrition for sin. They are in 
 some measure properly, but still very inadequately, 
 affected by the view they get of the bitter sufferings 
 he endured for them, to wash them and to save 
 them from their sins, and dehver them from Satan 
 and from death, and from hell and the grave, for 
 ever and ever. They see, as it were, the full his- 
 tory of his marvellous loving-kindness, his amazing 
 mercy, and his dying love, written out in characters 
 of blood. And when they think that all this was 
 out of love for their guilty souls, for their pardon, 
 and for their salvation ; that Jesus might not dwell 
 in Mount Zion alone, but that wretched sinners, 
 such as they, might be washed and made white in 
 his blood, be delivered from going down to the pit 
 of destruction, and made to inherit the throne of 
 glory ; — oh ! when they realize all this, and per- 
 ceive their own personal concern in it, they cannot 
 hold out any longer in cold-hearted insensibility. 
 They look unto Him whom their sins have pierced, 
 and mourn. At the same time their hope revives, 
 their zeal and their love is rekindled afresh, a tender 
 and compassionate spirit now possesses them, and 
 
168 * LECTURE XII. 
 
 they are furnished with new motives and new 
 strength to strive against sin, and to live no longer 
 to themselves, but to Him who died for them and rose 
 again. May these precious effects of communion with 
 Christ be produced in us whenever we celebrate our 
 Redeemer's dying love ! Then we shall lie down, 
 as it were, in the chamber of peace — we shall 
 rest safely ; and when we awake, the cheering 
 beams of the Sun of righteousness will sweetly 
 visit us. 
 
 (2.) On the next day, when our Pilgrim awoke 
 from his refreshing sleep, the rarities of the place 
 were shown to him. First, the members of the 
 house took him into the study, where the ancient 
 records were kept ; and from these they read for 
 his profit and edification. They showed him the 
 pedigree of the Lord of the hill, proving, from that 
 infaUible source, that he was the Son of the Ancient 
 of Days, and came by an eternal generation. In 
 the record from which they read, the noble acts of 
 their King were related ; the names put down of 
 numbers whom he had taken into his service ; and 
 how he had placed them in such habitations that 
 could neither by length of days nor decay of nature 
 be dissolved. They read, too, of the toils and suf- 
 ferings, the bitter tortures, the cruel deaths, the as- 
 tonishing deliverances, and the triumphant victories, 
 accomplished by martyrs and saints of earher times; 
 not failing to mention the secret spring and hidden 
 principles of all their strength. Again, in another 
 part of the records, it was rehearsed, how exceed- 
 ingly merciful was their King, and how ready he 
 is to show kindness and compassion, yea, even to 
 the rebellious. Many other affecting narratives 
 were read, and more especially the sure word of 
 
GODLY EDIFYING. 169 
 
 prophecy was unfolded, and its final accomplish- 
 ment noticed, to the dread and amazement of 
 enemies, and the comfort and solace of pilgrims. 
 
 How wonderfully, my brethren, do the Holy 
 Scriptures open out to the view of every true 
 Christian, as he searches them with earnest prayer, 
 converses about them with others more experienced 
 than himself, or hstens to the faithful exposition of 
 them in the sanctuary of God ! There he is con- 
 firmed and estabhshed in all saving and essential 
 truth. He learns, from the sure source and foun- 
 tain of truth, that in resting for salvation upon 
 Christ, he is not trusting in any created being, but 
 in the everlasting Son of the Father, begotten of his 
 Father before all worlds : for who shall declare his 
 generation? A late eminent divine of the Scotch 
 Kirk, the Henry Martyn of Scotland,* has placed 
 this fundamental doctrine in a most striking point 
 of view. " Christ," he says, " did not gain one 
 perfection more by becoming man ;" neither could 
 he lose any thing of all that he originally possessed 
 as God. By the union of the Divine and the human 
 nature, God is now manifest in the flesh. " The 
 almightiness of God now moved in a human arm. 
 The infinite love of God now beat in a human 
 heart. The unbounded compassion of God to sin- 
 ners now glistened in a human eye. God was love 
 before, but Christ was love covered over with flesh." 
 The believer is warned, and encouraged, and di- 
 rected by what he reads of the Lord's dealings 
 with his people in former times ; and he rejoices 
 greatly to find the strong consolation held forth to 
 those who have fled for refuge to the gospel hope. 
 
 ♦ McChejme. 
 15 
 
170 LECTURE XII. 
 
 From the word of God he learns the true nature 
 and glorious power of simple faith. He perceives 
 that this was the secret wherein their great strength 
 consisted, and that by faith all their triumphs and 
 wonders were achieved. Here he learns that the 
 King of Israel is a merciful King : that he is the 
 Saviour of all that put their trust in him and humbly- 
 cast themselves at his feet, however daring and 
 multiphed their rebellions and provocations may 
 have Been. In short, he is made sensible that all 
 Scripture is given by inspiration of God, and is 
 profitable for doctrine, for reproof, for correction, for 
 instruction in righteousness, And especially by 
 giving heed to the sure word of prophecy, which 
 shines as a light in a dark place, he is enabled to 
 look forward to the approaching time, when the 
 mystery of God shall be finished, when every ad- 
 versary shall be cut off for ever, when the Lord 
 alone shall be exalted, and the kingdom and domi- 
 nion, and the greatness of the kingdom under the 
 whole heaven, shall be given to the people of the 
 saints of the Most High, whose kingdom is an ever- 
 lasting kingdom, and all dominions shall serve and 
 obey him. Let us, my brethren, diligently search 
 the Divine records with these important ends in 
 view, so we shall daily grow in grace, and in the 
 nurture and admonition of the Lord. 
 
 p.) Christian was next taken into the armoury 
 belonging to the house Beautiful. Here they 
 showed him all manner of accoutrements, which 
 their Lord had provided for pilgrims. Here was 
 sword and shield, helmet and breastplate, trumpet 
 and shoes, meet for the service to which a pilgrim 
 may be called. In such abundance was this 
 heavenly armour here to be found, that there was 
 
GODLY EDIFYING. 171 
 
 enough to harness out as many men for active 
 service as there be stars in the heaven for multi- 
 tude. Before Christian parted from this house, 
 he took to himself a complete suit of this armour. 
 He was shown some of the engines with which 
 wonderful things had been performed in the times 
 of old. The rod of Moses, which he stretched out 
 over the Red Sea ; the pitchers and trumpets with 
 which Gideon put to flight the armies of Midian ; 
 the goad which had been used by Shamgar ; and 
 the jaw-bone with which Samson did such mighty 
 feats, were all exhibited to his wondering sight. 
 They showed him, moreover, the sling and the 
 stone with which David had slain Goliath ; and the 
 sword with which their Lord will kill the man of 
 sin, in the day that he shall rise up to the prey. 
 Other excellent things they also showed him, with 
 which Christian was much delighted. This done, 
 they went to their rest again. 
 
 If we, my brethren, would finish our course with 
 joy, we must take to ourselves the whole armour 
 of God, that we may be able to stand in the evil 
 day of temptation. Armour is provided for us, 
 exactly suited to our necessities ; and if we do not 
 take it, and learn to use it, we shall never be able 
 to stand before our adversaries. All those gracious 
 dispositions and heavenl)'- affections, by the lively 
 exercise of which the Christian prevails over sin, 
 the world, and the devil, must be known and used 
 by us individually. Our loins must be girt about 
 with truth; we must embrace the whole truth of 
 God, and nothing but truth and uprightness must 
 proceed from our hps. We must have on the 
 breastplate of righteousness. Integrity and up- 
 rightness must shine forth and appear in all our 
 
172 LECTURE XII. 
 
 dealings. We must have our feet shod with tne 
 preparation of the gospel of peace, deriving all our 
 motives to zeal and activity from that gospel which 
 has spoken peace to our souls, and delighting, in 
 all our ways, to make peace, and to follow peace 
 with alJ men. Above every thing else, we must 
 take the shield of faith ; a firm and unshaken re- 
 liance upon the promises of the gospel, wherewith 
 we shall be able to quench all the fiery darts of the 
 wicked. We must take the helmet of salvation, 
 cherishing the blessed hope of everlasting salva- 
 tion, which will prevent us from drooping in the 
 midst of difliculties. The sword of the Spirit, 
 which is the word of God, is absolutely necessary. 
 A Christian, unacquainted with the word of God, 
 is like a soldier without a sword in the day of battle. 
 And as the sound of the trumpet collects in battle 
 the scattered forces to the point of danger, so must 
 we, with all prayer and supplication, cry continually 
 for succour and strength from above, in all our 
 straits and necessities. The sight too, of the weak 
 and feeble instruments, so frequently shown us in 
 the church of Christ, by which his servants have 
 achieved such mighty things, is designed to teach 
 us a most important lesson. What poor, weak, and 
 powerless things, for instance, in themselves, were 
 a rod and a pitcher, a goad or a bone, or a stone and 
 sling ! And yet, when these were used, as God 
 commanded them to be used, or in entire depend- 
 ence upon his almighty power, what wonders did 
 they effect ! Oh ! let us ever remember, that the 
 means of grace are in themselves weak and power- 
 less. They are only made effectual by the power 
 of God. And when we use them in implicit obe- 
 dience to his appomtments, and humbly looking up 
 
GODLY EDIFYING. 1Y3 
 
 m faith to him who appointed them, to make them 
 effectual, then we shall find them wells of salvation, 
 and blessed means of bringing down strength into 
 our souls. 
 
 (4.) The sight of the Delectable Mountains was 
 the last benefit conferred upon Christian in the 
 house Beautiful. He was now thinking of pro- 
 ceeding on his journey, but the inmates of the house 
 desired him to delay yet another day, and then 
 they promised, if the day should be clear, to show 
 him the Delectable Mountains. This sight, they 
 informed him, would yet further add to his comfort, 
 because those happy hills were nearer the desired 
 haven than the place where at present he was. 
 Christian consented to remain. So, when the 
 morning was come, they had him to the top of the 
 house, and bid him look toward the south. He did 
 as he was directed ; and, at a great distance, he 
 beheld a most pleasant mountainous country, beauti- 
 fied with woods, vineyards, fruits of all sorts, flowers 
 also, with springs and fountains very delightful to 
 behold. That happy country, they told him, was 
 Immanuel's land, and was assigned and allotted to 
 all the pilgrims. " When thou comest there," they 
 said, "thou mayest see the gate of the Celestial 
 Oity, as the shepherds that live there will make it 
 appear." This happy sight already acted fike a 
 spur upon Christian. Now he bethought himself 
 of setting forward indeed, and no objection is made 
 to his doing so. Being therefore completely armed, 
 he walked with his friends to the gate, and having 
 learned from the watchful porter, that another pil- 
 grim, one Faithful, was on the way before him, he 
 was still more wishful to depart ; and after taking 
 a kind farewell, and making his grateful acknow- 
 
174 LECTURE XII. 
 
 ledgments to the porter for all the kindness he had 
 showed him, he began to go forward. His more 
 experienced friends, however, knew better than he 
 did what was before him ; and therefore Discretion, 
 and Piety, and Charity, and Prudence, would accom- 
 pany hiin down to the foot of the hill. So they went 
 on together, still conversing, till they came to the 
 descent of the hill. Then, said Christian, " As it 
 was difficult coming up, so, as I can see, it is dan- 
 gerous going down." " Yes," said Prudence, "so 
 it is : for it is a hard matter for a man to go down into 
 the valley of Humiliation, as thou art now doing, and 
 to catch no slip by the way." " Therefore," said 
 they, " we are come out to accompany thee down 
 the hill." And though he went down very warily, 
 and with such excellent company, still he caught a 
 shp or two. But being come to the bottom of the 
 hill, they gave him their gifts, and departed. 
 
 Have we, my brethren, ever had a glimpse of 
 these Delectable Mountains? It is a sad mark that 
 all is not right, if we rest satisfied with any pro- 
 gress or attainments already made in the life and 
 walk of faith. The real Christian never in this 
 world counts himself to have already attained, either 
 to be already perfect. Still has he to be forgetting 
 the things that are behind, and to be pressing forward 
 to those which are before. By communion with the 
 Lord's people, and a profitable use' of the means of 
 grace, he is made deeply sensible that there is a 
 state of privilege and enjoyment, even in this world, 
 very superior to that at which he himself has 
 arrived. He has not yet come to the rest, the 
 abiding rest, the established peace, the prevaihng 
 spirituality of mind, and habitual delight in com- 
 munion with God, after which he aspires. Much 
 
GODLY EDIFYING. 175 
 
 of the land, even on this side Jordan, has still to be 
 possessed. The Delectable Mountains were only 
 to be seen at a great distance from the top of the 
 house, and when the day was clear. Thus behevers 
 only at particular seasons, when the mists of doubt 
 and worldhness are dispersed by the clear shining 
 of the Sun of Righteousness into their hearts, are 
 able to realize, and, as it were, get a glimpse of 
 that heavenl}^ life upon earth which it is their pri- 
 vilege to lead. Then they seem to stand in a posi- 
 tion similar to that occupied by Moses, when he 
 stood on Mount Piso^ah, and viewed thence the land 
 of promise, in all its beauty and glory, stretching 
 before him. Like him, they perceive it to be a 
 good land and a large. They are enabled, for a 
 httle while, at least, 
 
 " To view the Canaan that they love, 
 With unbeclouded eye." 
 
 It is Immanuel's land upon which they are fixing 
 their ardent gaze — the privileged place occupied by 
 those happy pilgrims, to whom the Saviour mani- 
 fests himself as he does not unto the world. They 
 walk in the light of his reconciled countenance ; 
 and in his name they rejoice all the day. What a 
 happy and what a blessed state is this ! Where 
 communion with God like this is sweetly enjoyed, 
 the whole face of the earth seems renewed. Some 
 bright foretaste of heavenly joy is felt even on earth. 
 If that happy place be not heaven itself, the com- 
 forts and consolations of heaven there abound, and 
 from thence the gate of heaven is distinctly to be seen. 
 There the Good Shepherd feeds his flock in green 
 pastures, and makes them to lie down beside the 
 waters of comfort. There the believing sou] knows 
 
176 LECTURE XII. 
 
 all the blessedness that can be known of communion 
 with God on this side of heaven. The dreary sea- 
 son of distance and alienation between Christ and 
 the soul is over. " For lo, the winter is past, the 
 rain is over and gone." The blessed effects of 
 communion with Christ appear in the sweet and 
 gracious affections that bud forth in the heart. "The 
 flowers appear on the earth." Joys more abiding 
 and established than any that were known before, 
 result from the gracious discoveries that have been 
 made to the soul. " The time of the singing of 
 birds is come." The holy Dove, the gracious Spi- 
 rit of peace and love, and hohness and adoption, 
 abides continually, and makes his presence to be 
 perceived in Immanuel's land. *' The voice of the 
 turtle is heard in our land." The curse of barren- 
 ness is removed from the soul that lives in close 
 communion with Christ. To that soul he comes no 
 more searching in vain for the fruits of holiness. 
 " The fig-tree putteth forth her green figs." There 
 is nothing morose or repulsive in the established 
 Christian who lives near to God ; but every thing 
 to attract, and invite, and to soften down prejudice, 
 and to win others to the obedience of the faith. 
 " The vines, with the tender grape, give a good 
 smell." This, my brethren, is a glimpse of Im 
 manuel's land. Is it not a good and pleasant land? 
 Ought we not every one to be heartily ashamed 
 that we are still, after professing the gospel so long, 
 at so great a distance from it ? Oh ! be persuaded 
 that in sweeter and closer communion with Christ, 
 there is far more heavenly joy to be known on earth 
 than any which you have yet experienced. Blessed 
 Lord, reveal thyself more perfectly to our souls, and 
 then we shall love thee more, and be happi«r far: 
 
GODLY EDIFYING. 177 
 
 " 'Tis heaven on earth, 'tis heaven above, 
 To see thy face, and sing thy love." 
 
 And now let us all bethink ourselves that it is high 
 time to be setting forward indeed, to the happy- 
 place of which we have been speaking. Let our 
 zeal be quickened, to think how many faithful ones 
 have passed on before and outstripped our steps. 
 And as we are called to go down into the valley of 
 humihation, after all we have seen and heard in 
 the holy sanctuary, remembering how liable we 
 are to slip in going down the hill, let us be sure to 
 have discretion and piety, charity and prudence, to 
 attend our steps. If we walk warily, with these 
 for our companions, we shall take no harm, though 
 the way be dangerous. While on the road we may 
 sometimes have to say, "As for me, my feet were 
 almost gone ; my steps had well nigh shpped." 
 But then we shall have to testify in the end, " When 
 I said<My foot slipped, thy mercy, O Lord, held 
 me up." 
 
 THE HYMN. 
 
 Led by a Father's gentle hand, 
 Through this dark wilderness of wo, 
 We long to reach that peaceful land 
 Where streams of lasting comfort flow. 
 
 Oh, may our meetings here be blessed 
 To fit us for that holy place ; 
 May faith and love inflame each breast 
 With zeal to run the heavenly race. 
 
 Here may the Spirit shed the light 
 Of truth, to guide us on our way; 
 God's word upon our conscience write, 
 And teach us how to watch and pray. 
 
178 LECTURE XII. 
 
 We would dismiss each worldly thought, 
 When thus we commune with our God ; 
 Our theme shall be the love that brought 
 A Saviour from his blessed abode. 
 
 We'll think how Jesus lived and died, 
 The pains and sorrows that he bore ; 
 The blessings which his love supplied, 
 The home to which he's gone before. 
 
 Saved by redeeming grace alone, 
 There we will hope to rest ere long ; 
 And gladly change, before his throne, 
 The pilgrim's for the conqueror's song. 
 
 THE PRAYER. 
 
 O God, who hast prepared for them that love thee, such 
 good things as passman's understanding, pour into our hearts 
 such love towards thee, that we, loving thee above all things, 
 may obtain thy promises, which exceed all that we can de- 
 sire or deserve, through Jesus Christ. Bring us nigh unto 
 thee by the blood of the cross. Grant, Lord, that we may 
 be no more strangers and foreigners, but fellow-citizens with 
 the saints, and of the household of God. Blessed are they 
 that dwell in thy house, they will be still praising thee. Oh, 
 grant that by thy Holy Spirit we may be knit together with 
 all in every place who are joined to the same Lord, both 
 theirs and ours. And may we with one mind and one mouth 
 glorify thee ; endeavouring to keep the unity of the Spirit in 
 the bond of peace. Prepare us, we most humbly beseech 
 thee, with meek heart and due reverence to celebrate the 
 holy communion of the body and blood of our Saviour Christ. 
 If any of us have hitherto neglected to partake of this hea- 
 venly feast, oh, teach our souls what is inwardly signified by 
 those holy mysteries ; and then may we come, with a peni- 
 tent heart, and lively faith, and in perfect charity with all 
 men, to show forth the Lord's death, in the manner which 
 he himself has commanded. Give us all a larger and more 
 experimental acquaintance with thy holy word. May it dwell 
 in us richly in all wisdom and spiritual understanding. May 
 it show us more of the glory of Christ as the only-begotten 
 of the Father, full of grace and truth. May we be instructed 
 by its examples, guided by its precepts, and animated and 
 encouraged by the glorious prospects which it opens to our 
 
GODLY EDIFYING. 1T9 
 
 view. Lord, arm us with the whole armour of God, that we 
 may be able to withstand in the evil day, and having done 
 all, to stand. Oh, may our loins be girt about with truih, 
 our breasts covered with the breastplate of righteousness, 
 and our feet shod with the preparation of the gospel of peace. 
 Above all, may we take the shield of faith, and the helmet 
 of salvation, and the sword of the Spirit, which is the word 
 of God. Endue us with the heavenly principle by which 
 thy blessed saints out of weakness were made strong, and 
 put to flight the armies of the aliens. Finally, we beseech 
 thee to reveal to us, by thy Holy Spirit, those good things 
 which thou hast prepared for them that love thee. As thou 
 didst show to thy servant Moses, in days of old, the goodly 
 land and the glorious mountain beyond Jordan, so that he 
 longed earnestly to go over and possess it ; oh, grant us to 
 see with the eye of faith, such a sight of the heavenly Ca- 
 naan, the incorruptible inheritance, and the glory to be 
 revealed, that we may choose rather to be absent from the 
 body, that we may be present with the Lord, and have a de- 
 sire to depart and be with Christ, which is far better. Now 
 unto Him that is able to keep us from falling, and to present 
 us 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 for ever. Amen. 
 
LECTURE XIII. 
 
 OUR ADVERSARY THE DEVIL. 
 
 My soul, be on thy guard, 
 Ten thousand foes arise ; 
 The hosts of sin are pressing hard 
 To draw thee from the skies. 
 
 Oh watch, and fight, and pray; 
 The battle ne'er give o'er; 
 Renew it boldly every day, 
 And help Divine implore. 
 
 Ne'er think the victory won, 
 Nor lay thine armour down : 
 Thy arduous work will not be done 
 Till thou obtain thy crown. 
 
 Peter v. 8, 9. 
 be soberj be viqilant, because tottr adversary the devil, as a roariwa 
 
 UON, 'WALKETH ABOUT, SEEKING 'WnOM HE MAT DEVOUE : yTHOM RESIST, 
 STEADFAST IN THE FAITH. 
 
 How little do the generality of professing Chris- 
 tians apprehend from the assaults of their adver- 
 sary the devil ! One great reason of this false 
 security is the extreme craft and subtilty of this 
 practised deceiver. He is too crafty to direct his 
 shafts against his own subjects. As long as men 
 live in sin or unbelief, formality or worldliness, and 
 have never come in earnest, as poor, lost sinners, 
 for an interest in the salvation of Christ, it is no 
 
 180 
 
OUR ADVERSARY THE DEVIL. 18t 
 
 ^X'•ond^r that they see b'ttle to fear from the attacks 
 of the Wicked One. They are bound to his ser- 
 vice by chains of darkness, and although they do 
 not think so, they are led captive by him at his 
 will. He is no adversary to these : they are in 
 league with him already ; why then should he go 
 forth against them, or shoot out his fiery darts at 
 them ? But when a poor sinner becomes a Chris- 
 tian indeed, that is, when he comes by faith to 
 Christ to save him, and actually renounces the 
 devil and all his v/orks, then he begins to find that 
 there is an awful reality in the Scripture represen- 
 tations of the craft and power, the activity and the 
 malice, of his ghostly enemy. He perceives that 
 he has to resist, and to strive against him, to the 
 very end of his pilgrimage ; and how seasonable is 
 the admonition, " Be sober, be vigilant, because 
 your adversary the devil, as a roaring hon, walketh 
 about, seeking whom he may devour : whom re- 
 sist, steadfast in the faith." 
 
 Christian's battle with Apollyon will form the sub- 
 ject of this lecture. We shall have to consider — 
 
 I. His meeting with this terrible enemy. 
 II. The parley that ensued between them : and 
 III. The battle that was fought. 
 
 Two remarks it may be well to make before 
 we proceed. The first is, that the nature of an 
 allegory required this painful part of a believer's 
 experience to be described under outward emblems; 
 but under these, the inward suggestions of evil 
 spirits are intended. Our author no more meant 
 that the Christian actually sees with his eyes the 
 dreadful enemy in the shape he described, than 
 
182 LECTtJUE XIII, 
 
 Peter intended that we should meet him in the 
 form of a Hon. In both places the description is 
 clearly figurative. Again, it may be well to re- 
 member, that among real Christians, all are not 
 assaulted alike with the same violence, and ^nder 
 the same distressing circumstances. If God have 
 some special service to be performed by any fjf his 
 .servants, and they are to be eminently instrumental 
 ■in opposing the kingdom of darkness, as the apostle 
 Paul, or Luther, or even the author of Pilgrim'''s 
 Progress, their inward conflicts with Satan's tempta- 
 tions are very frequently both special and peculiar. 
 Our author's temptations were very peculiar, and 
 his recollection of them has evidently given the 
 strong colouring to the description before us. 
 
 I. Christian's meeting with this invisible enemy 
 is first described in bold and expressive language. 
 He had not gone far in the valley of Humiliation 
 before he spied a wicked spirit, ApoUyon himself, 
 coming over the field to meet him. Then was our 
 Pilgrim sore afraid, and began to cast in his mind 
 whether to stand his ground or to fly. But con- 
 sidering that he had no armour for his back, he 
 concluded that, on mere grounds of personal safety, 
 it was better for him to do any thing than to retreat ; 
 and therefore he determined to venture, and to stand 
 his ground. So on he went, and Apollyon met him. 
 " The monster was very 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, 
 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 disdamfuj 
 •countenance." 
 
OUR ADVEHSART THE DEVIL. 183 
 
 Every pilgrim to the Celestial City has to go 
 through the valley of Humihation. A principal, 
 part of his journey hes through these regions. He 
 must not expect an uninterrupted course of joy and 
 triumph, peace and assurance; but he must be pre- 
 pared continually for humiliating scenes, and look 
 forward to trials and conflict. When his sensible 
 joy has vanished, when he seems to be abandoned 
 by prudence and discretion ; and when piety and 
 charity are no more at hand to encourage him with 
 their counsels, he is often brought very low, and by 
 giving way to unbelief, and discouragement, and 
 fear, he exposes himself to the advances of Satan, 
 and is open to the wicked suggestions which he 
 infuses into the mind. He sees, as it were, the 
 grand enemy himself coming to meet him. He is 
 dreadfully afraid that, after all, he will fail a prey 
 to the enemy's teeth ; or else he has such a vivid 
 perception of the arduous struggle to which he is 
 called, that he is exceedingly perplexed and cast 
 down. Many who have no root in themselves, on 
 such occasions, turn aside out of the way and go 
 back. But the true Christian, though perplexed, i& 
 not in despair. He is deeply persuaded that if he 
 turns back, it must be unto perdition, and that re- 
 gard to his own safety alone requires him to go for- 
 ward. The enemy whom he has to encounter is 
 very terrible to behold. He is the king of pride, 
 and haughtily claims the allegiance of all mankind. 
 He is terrible as a dragon, cruel as a bear, and de- 
 vouring as a lion. And as fire and smoke proceed- 
 ed from him, so he can infuse into the mind either 
 the wildest rage, or the most horrible darkness 
 What but strong faith can enable the Christian to 
 stand his ground, and not to turn away from such 
 
184 LECTURE xin. 
 
 an adversary as this ? We should all pray very 
 earnestly, " From the craft and assaults of the devil, 
 good Lord, dehver us." 
 
 II. The parley between Christian and Apollyon 
 is very instructive and full of meaning to the deeply 
 experienced Christian. When Christian declared 
 who he was, and where he was going, the adversary 
 claimed him as one of his subjects, and said, he only 
 forbore striking him to the ground as a deserter, in 
 the hope of getting more effectual service frcm him 
 in the character he had assumed. Christian owned 
 that he was indeed born in the enemy's country, 
 but declared that he had exchanged his grievous 
 service and hard wages for a better master, better 
 wages, and a pleasanter service. And now, at first 
 with gentle Avords and fair speech, Apollyon ex- 
 presses his unwillingness to lose his subject, and 
 promises to give Christian whatever he will ask, if 
 only he will be content to turn back. How 'can 
 Christian do' this, when he has deliberately bound 
 himself to the service of another? Mark the craft 
 and malicious wickedness of the adversary's reply. 
 *' It is quite common for those who have professed 
 themselves his servants, after awhile to give him 
 the slip and return again to me. Do thou so too, 
 and all shall be well." Without any reference to 
 others, Christian replied, that having sworn alle- 
 giance to the Master he now serves, he cannot leave 
 him without being a traitor, and exposed to be 
 hanged as such. In vain does the monster allege 
 that Christian had first acted such a traitor's part 
 to him. This was only in the time of his nonage. 
 His Prince had absolved him for that; and, in short, 
 •le loves his service too well to think of quitting it 
 
OUR ADVERSARY THE DEVIL. 185 
 
 Apollyon then endeavours to turn Christian aside 
 by a fearful representation of all the dangers and 
 troubles he was likely to encounter by holding on 
 his way ; and reminding him how many cruelties 
 and horrors his boasted Master leaves his servants to 
 endure in this present world. But neither will this 
 temptation take with Christian. He knows that 
 the present troubles of the believer only prove the 
 sincerity of his faith and love, and he rests assured 
 that the loving-kindness of their Lord to all his ser- 
 vants will be abundantly manifested when this fleet- 
 ing scene has passed away, and a never-ending 
 eternity has begun. And now the subtile adversary 
 changes his ground, and after being the tempter, 
 proves himself also the accuser of the brethren. In 
 the most mahcious manner he rakes together all the 
 instances of sin, and weakness, and infirmity which 
 Christian had displayed since his first setting out. 
 He omits not to mention his falling into the gulph 
 of despond, his being seduced out of the way by 
 Worldly-Wisdom, his sleep in the arbour, his dread 
 of the lions ; and last of all he accused him of vain 
 glory in telhng his experience in the house Beau- 
 tiful. Poor Pilgrim acknowledges that all this and 
 much more is true, but declares that he serves a 
 merciful Prince, who he knows will not reject him 
 for sins and errors confessed, and bewailed, and 
 striven against. This good confession only stirred 
 up the rage and enmicy of Apollyon the more, and 
 he said, " I am an enemy to this Prince. I hate 
 his person, I hate his laws, and I hate his people ; 
 and I am come out on purpose to withstand thee." 
 Then said Christian, " Beware what you do, for I 
 am in the King's highway, the way of holiness, 
 therefore take heed to yourself." But Apollyon, 
 
 16* 
 
186 LECTURE XIII. 
 
 with a terrible menace, made it impossible for Chris- 
 tian to proceed, occupying the entire breadth of the 
 way, and said, "I am void of fear; prepare to die, 
 for I swear by my infernal den, that thou shah go 
 no further ; here will I spill thy soul." 
 
 It has already been intimated that these speeches 
 of Apollyon point out the suggestions of Satan to 
 the tempted soul ; and the replies of Christian as 
 clearly illustrate the manner in which they are to 
 be repelled. How subtile and how various are the 
 devices he uses in order to bring back again to his 
 cruel sway those that have clean escaped from his 
 power ! It cannot be safe for any of us to be igno- 
 rant of his devices. His original claim, his Matter- 
 ing promises, the apostasy of others, the dangers 
 and difficulties, and grievous things to flesh and 
 blood, to be encountered by the way ; our own 
 m'anifold and grievous sins and inconsistencies since 
 we professed the service of Christ, are suggested to 
 us and brought against us by this practised deceiver, 
 and used as so many arguments to tempt us from 
 the narrow way. If this will not do, and the Chris- 
 tian still determines at any rate, and at any cost, to 
 hold fast his integrity, and to cleave to his Saviour, 
 the great adversary may only be moved to buffet 
 him the more, and to make his way to heaven as 
 grievous and difficult as possible, if he be not able 
 to turn him back on the road to hell. But how, 
 dear brethren, is the tempted Christian to resist the 
 wicked insinuations that are injected into his mind 
 by his adversary the devil ? We reply in the same 
 spirit, and nearly in the same language, that Chris- 
 tian here did. Let not the Christian, in the evil 
 day of temptation, attempt to deny whose he is, and 
 whom he serves. Let him boldly maintain that he 
 
OUR ADVERSARY THE DEVIL. 187 
 
 comes from the City of Destruction, the place of ail 
 evil, and that he is going to the City of Zion, the 
 place of all good. If his original sin and natural 
 depravity be alleged against him, let him never 
 cease to maintain, that although by nature he is a 
 child of wrath even as others, yet, having fled as a 
 poor perishing sinner by faith to the Saviour of sin- 
 ners, " he has been turned from darkness to light, 
 and from the power of Satan to God." If the plea- 
 sures of sin and the vain dehghts of this present 
 evil world are held out as a bait or a bribe to seduce 
 him from Christ, let him remember the apostate 
 traitor's doom, and let him say : " I have opened 
 my mouth unto the Lord, and I cannot go back from 
 it." If he be pressed sore with hard and discour- 
 aging thoughts when he sees the prosperity of the 
 wicked, and thinks of the painful trials, the griev- 
 ous sufferings, and sometimes the cruel deaths of 
 the Lord's people, so that he is ready to say, "Then 
 verily have I cleansed my heart in vain, and washed 
 my hands in innocency," oh, let him seriously pon- 
 der the end of these men — the end of the ungodly 
 after all their prosperit}', the end of the righteous 
 after all their afflictions ; then surely his conclusion 
 will be, " I reckon that the sufferings of this present 
 time are not worth}^ to be compared with the glory 
 that shall be revealed in us." If all his manifold 
 sins and backslidings are urged against him, to shake 
 his confidence, let him plead guilty to all this with 
 every aggravation. But if he bewails and strives 
 against these, let him believe firmly that the Master 
 he serves is full of pity and of love ; that " there is 
 no condemnation to them which are in Christ Jesus, 
 who walk not after the flesh, but after the Spirit ;" 
 and that " if any man sin, we have an advocate with 
 
188 LECTURE XIII. 
 
 the Father, Jesus Christ the righteous." Finally, 
 if trial, and danger, and death, in its most dreadful 
 form, oppose the pilgrim's progress to the better 
 land, only let him be sure that he is in the King's 
 highway, the way of truth, of obedience, of hohness; 
 and what has he then to fear ? " Who shall harm 
 you, if ye be followers of that which is good?" 
 
 III. After this parley, the conflict itself with 
 Christian and Apollyon is described. Followmg 
 up his threatening words with deeds. Apollyon 
 threw a flaming dart at Christian's breast. But he 
 had not in vain sojourned in the house Beautiful. 
 He had a shield in his hand, with which he caught 
 the dart, and so prevented the danger. Then did 
 Christian draw for his defence, for fiery darts, as 
 thick as hail, were hurled against him. And though 
 he made a brave defence, and was saved from all 
 mortal injury, still his adversary wounded him in 
 his head, his hand, and his foot. These wounds 
 caused him to give back a little, while the ad- 
 versary pressed him still closer. But Christian 
 took courage again, and resisted as manfully as he 
 could. The conflict lasted so long that Christian, 
 growing weaker and weaker from his bleeding 
 wounds, was almost entirely exhausted. His wary 
 enemy, spying his opportunity, then came close up 
 to Christian, and wrestling with him, contrived to 
 give him a dreadful fall. With that Christian's 
 sword flew out of his hand. Then said the insult- 
 ing adversary, "I am sure of thee now ;" and with 
 that he almost pressed him to death, so that Chris- 
 tian began to despair of life. But man's extremity 
 is God's opportunity. As God would have it, while 
 Apollyon was lifting up his hand to give the finish- 
 
OUR ADVERSARY THE DEVIL. 189 
 
 ing blow, Christian nimbly stretched out his hand 
 for his sword, and caught it, saying, "Rejoice not 
 against me, O mine enemy ; when I fall I shall 
 arise ;" and with that he gave the enemy a deadly 
 thrust, which made him give back as one that had 
 received a mortal wound. Following up his ad- 
 vantage. Christian made at him again, saying, 
 •' Nay, in all these things we are more than con- 
 querors through him that loved us." Upon this 
 Apollyon spread forth his dragon wings, and sped 
 him away, that Christian saw him no more. Such 
 was the end of this dreadful fight. Then did Chris- 
 tian heartily give thanks to him who had dehvered 
 him from the mouth of the lion, and saved him from 
 the hand of his strong adversary. His wounds 
 were soon healed by some of the leaves of the tree 
 of life. He also sat down to eat of the provision 
 which had been supplied him from the place where 
 he had last rested. And so, being revived and re- 
 freshed, again he proceeded on his journey, with 
 sword drawn, as if apprehensive of another attack. 
 But he met with none quite through the valley. 
 
 It is not, dear brethren, in vain and for nought 
 that it is said to the true Christian soldier : " Put 
 on the whole armour of God, that ye may be able 
 to stand against the wiles of the devil; for we 
 wrestle not against flesh and blood, but against 
 principahties and powers. 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." We mentioned in our last Lecture Avhat 
 it is that constitutes the Christian armour. We 
 must take to ourselves this armour of God, before 
 the evil day of temptation comes. Yes, while you 
 are enjoying the days of the Son of man — while 
 
190 LECTURE XIII. 
 
 you have Sabbath privileges — while your eyes be- 
 hold your teachers, and you have the uninterrupted 
 privilege of searching the Scriptures, and frequent- 
 ing the throne of grace — this is the time for your 
 girding on the Christian armour. Take it now, 
 that you may have it when you want it. A Chris- 
 tian in the day of temptation without armour, re- 
 sembles the foolish virgins, who had oil to seek when 
 the cry was heard, " Behold, the bridegroom cometh !" 
 How well it was for our Pilgrim that he was fur- 
 nished with the shield of faith, when the fiery darts 
 of the Wicked One were hurled as thick as hail at 
 his breast ! And what shall we do when painful 
 and distressing thoughts and feelings and appre- 
 hensions are injected into our minds, unless we are 
 enabled to oppose to them a firm dependence upon 
 the precious promises of the gospel? This is the 
 only shield " which is able to quench all the fiery 
 darts of the Wicked One." The use, too, of the 
 sword of the Spirit, which is the word of God, is 
 absolutely necessary, if we would not be overcome 
 by the violence of Satan's temptations. Every 
 wicked and cruel suggestion by which he may en- 
 deavour to drive us to despair and to destroy our 
 souls, will eventually be foiled, if only we are skil- 
 ful in the word of righteousness, and are able to 
 reply to every temptation, as the Captain of our 
 salvation did — " It is written." But because of the 
 sin that dwclleth in us, we cannot come in contact 
 with temptation without suffering loss. Something 
 of the temptation generally adheres, and leaves its 
 humiliating traces behind, even though it has been 
 resisted. As Christian was wounded in his head, 
 his hand, and his foot, by the darts of Apollyon, so 
 the tried believer, by the harassing temptations 
 
OTIR ADVERSARY THE DEVIL. 191 
 
 which he endures, is not unfrequently impaired in 
 various ways. He cannot understand, or work, or 
 walk, with the same facility as before. He often 
 loses ground from the effects of these wounds. Some 
 of his temptations may not only be very painful, but 
 of long continuance. One principal mark, however, 
 of Christian sincerity will ever be, that though faint 
 or weary, or well nigh overcome, the true soldier 
 of Christ never yields, but continues to resist. 
 Great and continual watchfulness he has to use, 
 lest Satan get an advantage over him. And with 
 all his watchfulness, this will occasionally be the 
 case. He will sometimes fall before the craft or 
 violence of his powerful enemy. And pitiable in- 
 deed will his situation be, and apparently desperate, 
 if his fall be such as to make the sword of the Spi- 
 rit fall out of his hand. I mean if the Christian be 
 so far overcome by the violence of temptation as to 
 be unable for a while to make any use of, or derive 
 any advantage from, the word of God. Then indeed 
 it is well nigh all over with him. There appears 
 to be only one step between him and everlasting 
 ruin. Now his exulting adversary feels sure of him ; 
 and even, to his own sorrowful apprehension, all 
 hope of his salvation is for a while taken away. But 
 the Lord will not forsake his people for his great 
 name's sake. Just as they are about to fall a prey 
 into the teeth of the grand enemy, they are mar- 
 vellously strengthened with new strength and 
 power from on high, their soul escapes as a bird out 
 of the snare of the fowler; the snare is broken, and 
 their sor.l is delivered. Though they had fallen, 
 grievously fallen, they rise again. They lay hold 
 again on the word of God, or rather it lays hold upon 
 tkem, with new power, and they are enabled to use 
 
192 LECTURE XIII. 
 
 it for all the blessed purposes for which it was given* 
 They manfully resist, with all the simplicity of 
 faith, their raging adversary, and he cannot with- 
 stand them any longer. He is disappointed of his 
 prey at the very moment when he was most con- 
 fident ; and baffled, and foiled, and evidently 
 defeated, he is compelled to retreat. " Resist the 
 devil, and he will flee from you." After all his 
 sore conflicts and distressing experience, the true 
 believer is more than conqueror through Him that 
 loved him. His wounds are healed, his comforts 
 are restored, his heart revives, and all his dark 
 forebodings and distressing fears are turned into 
 songs of praise and thanksgiving and triumph. 
 He is enabled to go on his way rejoicing, without 
 any further attacks, for a season, from his defeated 
 adversary. Oh, let every tempted behever, how- 
 ever painful and long his trials may be, and how- 
 ever near he may apparently be to destruction, 
 " hope still in God," and continue to resist the ad- 
 versary to the last. The bitterness of the conflict 
 will only make the song of victory more sweet in 
 the end. God is faithful, who will not suffer you 
 to be tempted above that ye are able, but will with 
 the temptation also make a way to escape, that ye 
 may be able to bear it. We have a merciful and 
 compassionate High Priest; and seeing that he hath 
 sufll'red being tempted, he is able to succour them 
 that are tempted. 
 
 THE HYMN. 
 
 I asked the Lord that I mifiht grow 
 In faith, and love, and every grace: 
 Might more of his salvation know, 
 And seek more earnestly his face. 
 
OUR ADVERSARY THE DEVIL. 193 
 
 'Twas he who taught me thus to pray, 
 And he, I trust, ha? answered prayer; 
 But oh, it was in such a way, 
 It almost drove me to despair. 
 
 I thought that in some favoured hour, 
 At once he'd grant me my request ; 
 And: by his love's constraining power, 
 Subdue my sins, and give me rest. 
 
 Instead of this, he made me feel 
 The hidden evils of my heart ; 
 And let the angry powers of hell 
 Assault my soul in every part. 
 
 " Lord, why is this ?' ' I trembling cried, 
 " Wilt thou pursue thy worm to death !" 
 " 'Tis in this way," the Lord replied, 
 " I answer prayer for grace and faith ! 
 
 These inward trials I employ, 
 From pride and self to set thee free ; 
 To break thy dreams of earthly joy. 
 And bid thee seek thy all in me." 
 
 THE PRAYER. 
 
 O God our Saviour, who for our sake wast forty days in 
 the wilderness, tempted of the devil ; who wast in all points 
 tempted like as we are, and yet without sin; and who art 
 still a compassionate High Priest, touched with the feeling 
 of our infirmities, and ready to succour them that are 
 tsmpted ; mercifully look upon us, to save and defend us 
 from our ghostly enemy. Lead us not into temptation; but 
 deliver us from the craft and assaults of the devil. Blessed 
 Lord, when the Prince of this world came, he had nothing 
 in thee : for though found in the likeness of sinful flesh, thou 
 wast holv, harmless, undefiled, separate from smners. There 
 was nothing in thee, thou immaculate Lamb, upon which the 
 Wicked One could fasten his temptations to evil. But it i? 
 not so with us. We were conceived and born in sin, quj 
 nature is corrupt and depraved ; our hearts are naturally in 
 clined to evil ; and there is no sin, however dreadful, whicl 
 we may not commit, if left to ourselves. Oh how soon an 
 17 
 
194 LECTURE XIII. 
 
 we drawn aside, and enticed into sin, by our own lust. We 
 feel tliat we are no match for our strong adversary. Our first 
 parents, thougli made upright, did not stand before him: 
 how, then, shall we stand ? Oh save us from the very ap- 
 proacn of the enemy. May we watch and pray, lest we 
 enter into temptation. Keep us, we beseech thee, from the 
 sore conflic'-=; and terrible assaults of Satan, to which many 
 of thy preciuus saints have been exposed. But if indeed we 
 are called to the painful encounter, may we be found with 
 the whole armour of God, that we may be able to withstand 
 in the evil day, and having done all, to stand. ?*Iay we know 
 how to silence the accuser of the brethren. PJay we resist 
 him, steadfast in the faith. Teach us how to repel the wicked 
 suggestions which he puts into our mind, and may we not be 
 ignorant of his devices. Grant that with the shield of faith 
 we may be able to quench all his fiery darts, and by the 
 sword of the Spirit, which is the word of God, may prevail 
 over all his craft and power and cruelty. And forasmuch 
 as we cannot always stand upright, because of the frailty of 
 our mortal nature, oh do thou gird us with strength for the 
 battle that is against us. Bring forth the spear; stop the 
 way against them that persecute us, and say to our soul, I 
 am thy salvation. Gracious Saviour, by thine own most 
 precious death, and rising to life again, thou hast bruised the 
 head of this old serpent, the devil ; and thou hast promised 
 that he shall never finally prevail against any that truly be- 
 lieve in thee. Oh stretch forth thy right hand to keep and 
 deliver us in all our dangers and necessities. When Satan 
 desires to have us, hold us by thy right hand, and suffer not 
 our faith to fail. May we know, from sweet experience, if 
 we are sifted and tempted, that thou dost save to the utter- 
 most, seeing thou ever livest to make intercession for us. 
 Bruise Sat in under our feet shortly, and suffer him not to 
 have any advantage over us. Hast thou not said in thy holy 
 word, Reoist the devil, and he will flee from you ? Lord, in 
 thy name and in thy strength, we will resist him. Grant 
 that we may fight manfully, and endure hardness as good 
 soldierii of thine ; and may we never cease or desist until the 
 enemy is cast down, and we have overcome him by the 
 blood of the Lamb and the testimony of our mouth. And 
 now the God of peace, that brought again Irom the dead our 
 Lord Jesus, that great Shepherd of the sheep, through the 
 blood of the everlasting covenant, make us perfect in every 
 good work to do his will, working in us that which is well 
 pleasing in his sight, through Jesus Christ, to whom be 
 glory, lor ever and ever. Amen. 
 
LECTURE XIY. 
 
 THE REGION OF DARKNESS. 
 
 Hear, gracious God, my humble moan, 
 To thee I breathe my sighs : 
 
 ^VTien will the mournful night be gone ? 
 And when my joys arise ? 
 
 My God — could I make the claim — 
 My Father and my friend — 
 
 And call thee mine, by every name. 
 On which thy saints depend ! 
 
 By every name of power and love, 
 
 I would thy grace entreat : 
 Nor should my humble hopes remove, 
 
 Nor leave thy sacred seat. 
 
 Lamentations iii. 2. 
 
 rE HATH LED ME AND BROUGHT ME INTO DABKNESS, BFT N04 CfTO LIGHT 
 
 How very varied, and how deeply affecting, is 
 the experience of the Christian pilgrim, as he pur- 
 sues his way through this worldly wilderness to his 
 heavenly home ! When God brought his people 
 out of Egypt, and led them by a right way to a city 
 of habitation, sometimes they passed through pleas- 
 ant places, but more frequently their journey lay 
 through a pamful and difficult region. *' He led 
 them through the wilderness, through a land of 
 deserts and pits, through a land of drought and of 
 the shadow of death, through a land that no man 
 
 195 
 
196 LECTURE XIV. 
 
 passed through, and where no man dwelt." The 
 Christian pilg-rim, as well as Israel of old, is to re- 
 member all the way which he has been led through 
 the wilderness. To him also it is said, " Thou shalt 
 consider in thine heart, that as a man chasteneth 
 his son, so the Lord thy God chasteneth thee." As 
 he reviews his steps from some of the places where 
 he tarries for a season, he can say, " I am the man 
 that hath seen affliction, by the rod of his wrath. 
 He hath led me and brought me into darkness, and 
 not into light." The painful experience of our 
 Pilgrim in the region of darkness will form the sub- 
 ject of the present Lecture. AVe shall consider, 
 
 L His entrance into this dark region. 
 IL His distresses in the midst of it, and 
 in. His deliverance from it. 
 
 I. We begin with Christian's entrance into the 
 region of darkness. Just after his painful conflict 
 with Apollyon, our Pilgrim arrived at a dark and 
 gloomy glen or cavern. He must needs pass 
 through this, because the way to the Celestial City 
 lay through the midst of it. Just on the borders of 
 this region, there met him two men, children of 
 them that brought an evil report of the good land, 
 who were making haste to go back. These men 
 were not pilgrims, but spies. They spoke in the 
 most discouraging and exaggerated manner of what 
 they had seen and heard ; urging Christian, if he 
 had any regard either for his life or his peace, to 
 turn back. " The valley itself," they said, " is as 
 dark as pitch : we saw also there hobgoblins, satyrs, 
 and dragons of the pit. We heard also, in the 
 valley, a continued howling and yeUing, as of people 
 
THE KEGION OP DARKNESS. 197 
 
 under unutterable misery, who there sat bound in 
 affliction and iron. Confusion and death are there, 
 and it is every whit dreadful, being utterly without 
 order." This dismal description, however, though 
 much distorted, could not convince our Pilgrim that 
 his way did not lie through that dreadful valley. 
 While, therefore, the affrighted spies hurried past 
 him, on their w-ay back, Christian pursued his 
 journey, but still with his sword drawn in his hand, 
 for fear lest he should be assaulted. 
 
 This land of darkness, into which our Pilgrim 
 now entered, seems to represent the dark and un- 
 happy frame of mind into which a true believer 
 may faJl. While in such a state, he is dull and re- 
 luctant in the performance of rehgious duties, and 
 exposed to' a great variety of alarms and tempta- 
 tions. The absence of all sensible comfort, the 
 trouble that is caused by the hiding of the Lord's 
 face, the inabiHty to find any spiritual communion 
 with God in the use of ordinances, a dark and des- 
 popding feeling pervading the mind, bodily languor, 
 and Satan's temptations, may all unite to make this- 
 region of darkness. Very frequently in the Holy 
 Scriptures, and especially in the Psalms and the 
 book of Job, we read the sorrowful complaints that 
 have been uttered by the Lord's people on such 
 occasions. " When I looked for good," says Job, 
 " then evil came unto me ; and when I waited for 
 light, there came darkness. I went mourning with- 
 out the sun. I am a brother to dragons, and a com- 
 panion to owls. My harp also is turned to mourn- 
 ing, and my organ into the voice of them that 
 weep." Very much to the same import are many 
 of the sorrowful expressions of the Psalmist. He 
 remembered God, and was troubled; he complained, 
 
 17* 
 
198 LECTURE XIV. 
 
 and his spirit was overwhelmed. He was laid in 
 the lowest pit, in darkness, and in the deeps. He 
 had to say : " While I suffer thy terrors, I am dis- 
 tracted. Thy fierce wrath goeth over me, thy 
 terrors have cut me off. The enemy hath perse- 
 cuted my soul ; he hath smitten my life down to 
 the ground ; he hath made me to dwell in dark- 
 ness, as those that have been long dead. Persona 
 in this painful situation often increase and })rolong 
 their difficulties by the uuscriptural notions which 
 they form, and unfounded expectations which they 
 entertain. They are apt to look for uninterrupted 
 enjoyment ; to consider sensible comfort as the only 
 evidence of a gracious state ; to confound assurance 
 with saving faith ; to expect the witness of the 
 Spirit in voices, and visions, and strong impressions. 
 The evil reports, too, which are brought by fearful 
 and unbelieving men, and the extravagant and ex- 
 aggerated way in which they speak of the dreadful 
 things which they have witnessed among profes- 
 sors of religion, form another sore discouragement 
 to the tempted Christian. Such men pretend 'to 
 have made trial of religion, and to have found it a 
 comfortless and dreary pursuit. Not having tasted 
 that the Lord is gracious, they are unable to give a 
 true report as to the comfort of serving God. And 
 having never experienced the convincing work of 
 the Holy Spirit upon their hearts, they are unable 
 to understand the language or enter into the feel- 
 ings of genuine penitents. Neither can they make 
 any allowance for the strong expressions and figur- 
 ative language in which convinced sinners describe 
 their experience. Thus they give an inflated ac- 
 count of the sighs, and groans, and terrors, and dis- 
 tresses of pious people. By this means they excuse 
 
THE REGION OF DARKNESS. 199 
 
 their own apostasy, and endeavour to bring reproach 
 upon the cause they have abandoned. Seeing now 
 that these spies do so much mischief by their re- 
 ports of what they witness among the people of 
 God, professors should be very careful to give them 
 no handle or occasion for what they say. The 
 deepest experience of the Holy Spirit's work upoa- 
 the heart is in no way inconsistent with the utmost 
 sobriety and decorum of conduct. But whatever 
 reports the true Christian may hear of the way to 
 heaven, and in whatever strange light religion and 
 rehgious people may be represented to him by such 
 as turn aside, he must by no means be intimidated 
 by what he hears, or induced by it to turn back. 
 
 II. Let us now proceed to consider the difficul- 
 ties and dangers that Christian met with in this dark 
 valley. On each side there was danger, a deep 
 ditch being on the right hand, and a miry quag on 
 the left. Moreover, the way was so very narrow 
 that it required the utmost circumspection to avoid 
 one of these dangers without falling into the other. 
 In addition to this, it was so dark that Christian 
 could not see a step before him ; he therefore sighed 
 bitterly as he took his uncertain footsteps. There 
 was also a dreadful pit, which yawned in the midst 
 of the valley, hard by the way, and flame, and 
 smoke, and hideous noises proceeded from it. 
 Nothing but all prayer could preserve our Pilgrim 
 here, and to this he applied himself with unceasing 
 voice. What with the dreadful sounds which he 
 heard, the terrible sights which he beheld, and the 
 fearful shapes that flitted before him, he was sorely 
 distressed. Sometimes he had half a mind to go 
 back, but he repelled the thought and pursued hia 
 
200 LECTURE XIV. 
 
 way, though terrors came round about him like 
 water. In his greatest extremity he cried out : " 1 
 will walk in the strength of the Lord God ;" and by 
 this means he was enabled to advance. During his 
 progress through this dreadful region he was so 
 confounded that he did not know his own voice. 
 And when one of the phantoms from the burning 
 pit got softly behind him, and whispered some dread- 
 ful blasphemies in his ear, he verily thought that he 
 had uttered them himself. This thought distressed 
 and afflicted him more than aught beside ; but he 
 had not the discretion either to stop his ears, or to 
 know from whence these blasphemies proceeded. 
 
 Dear brethren, what an affecting picture we have 
 here, in all these particulars, of a soul temptation- 
 tossed and half a wreck ! How numerous are the 
 dangers and temptations that beset the Christian's 
 path, and especially at some particular stages of his 
 journey ! 
 
 " Dangers of every shape and name 
 Attend the followers of the Lamb, 
 Who leave the world's deceitful shore, 
 And leave it to return no more." 
 
 Did our Pilgrim here find a deep ditch on his right 
 hand, and a dangerous quag on the left ? Presump- 
 tion or unfounded confidence is the deep ditch ; 
 desperation is the dangerous quag. Some people 
 say there is no fear, and fall headlong into the deep 
 ditch of presumption ; others say there is no hope, 
 and down they plunge into the quag of despair. 
 The narrow way to Zion lies between these two ; 
 and it is often with extreme difficulty that the Chris- 
 tian pilgrim is enabled to persevere in it. You 
 have felt something of the power of the world to 
 come ; had some experience of eternal things upon 
 
THE REGION OF DARKNESS. 201 
 
 your heart ; you have begun to think, to read, to 
 pray, to make a profession of religion ; and perhaps 
 you have done this for a iong time. Oh, take care, 
 after all this, that you do not settle down in a state 
 of carnal presumption and false security. Do not 
 depend upon any strong impressions you may have 
 had in time past, and be confident that all is right, 
 and that you are in the way to heaven, if you are 
 not NOW living a hfe of faith and prayer, looking 
 unto Jesus, and striving against sin. On the other 
 hand, though you may have lost the lively impres- 
 sions you once had, and, what is worse, though you 
 may have fallen grievously into sin and pierced 
 yourself through with many sorrows, still do not 
 say, " There is no hope. Beware of coming to des- 
 perate conclusions, and plunging into the danger- 
 ous quag of despair. There is no hope indeed, if 
 you continue in sin, and refuse to look again to the 
 atoning sacrifice of Christ. But if you repent and 
 beheve the gospel, there is pardon for crimes of 
 deepest dye. Let it be your constant endeavour to 
 avoid alike presumption and desperation. 
 
 " See that the balanced scales be such 
 You neither fear nor hope too much." 
 
 And though your way be narrow and dark, and ter- 
 rors and distresses of the most appalling kind im- 
 pede your progress, still hold on your way, and 
 entertain not for a moment the apostate thought of 
 turning back. Only give yourself unto prayer, and 
 hope still in God, and in due time you will come ta 
 the end of this dark and painful part of the road. 
 " Heaviness may endure for a night, but joy cometh 
 in the morning." Cry unto Him who is able to 
 deliver you out of all your fears : " Let not the 
 
202 LECTURE XIV. 
 
 deep swallow me up, neither let the pit shut her 
 mouth upon me." And though your experience 
 may be very distressing, and, to your terrified con- 
 science, the fire of the pit may seem kindling before 
 you, and the pains of hell may take hold upon you, 
 still go on in the strength of the Lord God. Though 
 deep may call unto deep, and the noise of the water- 
 spouts may be very fearful, and all the waves and 
 storms of temptation may go over you, hope still in 
 God, and you shall yet praise him for the help of 
 his countenance. " The Lord will command his 
 loving-kindness in the day-time, and in the night 
 his song shall be with me, and my prayer unto the 
 God of my hfe." And be not cast down overmuch 
 on account of any wicked and distressing thoughts 
 that may occasionally be darted into your mind. If 
 you give no entertainment to these, if they are pain 
 and grief to you, if you really hate and abhor them, 
 you may rest assured that an enemy hath done this, 
 and that these things will not be laid to your 
 charge. 
 
 in. We now proceed to consider in the last place. 
 Christian'' s deliverance from this place of darkness 
 and horror. When he had gone on for some time, 
 in a desolate condition, he heard the voice of one 
 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 ; thy rod and thy staff 
 they comfort me." He was exceedingly cheered 
 by this voice. He rejoiced to think that some who 
 feared God were in that valley as well as himself. 
 He was quite revived with the consideration, which 
 now flashed upon him, that God might really be 
 present with a poor disconsolate pilgrim, though 
 
THE REGION OF DARKNESS. 203 
 
 the pilgrim himself was in a very dark and dismal 
 situation, and unable for a while to perceive the 
 Divine presence. In addition to all this, the hope 
 of Christian fellowship, in his present circumstances, 
 was very sweet. As he went forward with this 
 hope, the day broke. Then said Christian: "He 
 turneth the shadow of death into the morning." 
 And now that the day had dawned, and the shadows 
 fled all away, when Christian surveyed the region 
 he had just passed, he was able to comprehend, at 
 one glance, all the accumulated dangers and horrors 
 of that dreadful vale. When he saw the ditch and 
 the quag, and the narrow space between them, 
 through which he had gone in the dark ; and when 
 he beheld at a distance the doleful creatures that 
 shrunk from the light, and crowded together in that 
 place of darkness, he was deeply affected at the 
 wonderful dehv^erance which he had experienced. 
 He had greater fear of these, now he could see 
 them more perfectly, because the light of day made 
 them more conspicuous. He felt at this time what 
 an unspeakable mercy was the light of day which 
 he now enjoyed ; for though the first part of the 
 valley which he had passed was very dangerous, 
 yet the second, which was still to be traversed, was, 
 if possible, more so. From the place where he now 
 stood, all the way to the end of the valley, every 
 side was beset v/ith snares, and traps, and gins, and 
 nets ; and at every step he had to beware of pits and 
 pitfalls, deep holes and shelving declivities. Had 
 he now been enveloped in darkness, as he had been 
 a httle while before, it had been absolutely impos- 
 sible for him to escape destruction. But in the cheer- 
 ful hght of day, he went ^vith far greater security 
 over this, the most dangerous part of the valley. 
 
204 LECTURE XIV. 
 
 He said, as he went right onward: "His candle 
 shineth on my head, and by his h'ght I go through 
 darkness." 
 
 Here let us pause, and endeavo ir to bring home 
 to our own hearts the instruction and the encour- 
 agement that is presented to us. Who is among 
 you that feareth the Lord, that walketh in darkness 
 and hath no light ? As you pursue your way and 
 mourn, tossed with the tempest and not comforted, 
 you feel lonely and sad, and your heart within you 
 is desolate. You think verily that never a true 
 pilgrim to the Heavenly City was vexed and per- 
 plexed, tempted and tried, as you are. You are 
 ready to say : " Hath God forgotten to he gracious ?" 
 and are induced almost to conclude, that the con- 
 flicting doubts and fears that assail you are suffi- 
 cient to prove that you are destitute altogether of one 
 spark of saving faith. But look very diligently if 
 you cannot trace the footsteps of the flock, yes, the 
 steps of the precious sheep of Christ, who have trod 
 before you that painful path. Listen, moreover, 
 attentively, if you cannot hear the voice of those 
 who have been comforted and supported, and ena- 
 bled to sing of the presence of the good Shepherd, 
 even in that dark valley. Oh, be persuaded that 
 many of the precious saints of God have experienced 
 exactly all the sorrows and distresses of which you 
 complain. They have been brought into darkness 
 and not into light ; they have been bowed down and 
 gone heavily all the day ; they have passed through 
 fire and water ; men have been made to ride over 
 their heads; they have been sorely buffeted by the 
 messenger of Satan ; and the most painful and harass- 
 ing thoughts have been obtruded into their minds. 
 And yet, after all this, they have been brought into 
 
THE REGION OF DARKNESS. 205 
 
 a wealthy place ; and there they have been con- 
 stramed to sing of the goodness and mercy of Him 
 who led them through the wilderness. Thus it 
 will assuredly be with you, and with every genuine 
 penitent, if only you trust in the name of the Lord, 
 and stay your soul on the God of your salvation. 
 It is in the night, the deep and the dark night, 
 when the beasts of the forests creep forth. But 
 when the sun ariseth they get them away to their 
 dens. And thus it is with the tempted believer. 
 During the night, the long and moonless night of 
 his temptation, fears and sorrows of the most distress- 
 ing kind haunt his steps and fill him with dismay. 
 But when the sun ariseth, when the Lord hfts up 
 upon him the hght of his reconciled countenance, 
 all these fears and distresses get them away to- 
 gether. Cry, dear brethren, earnestly out of the 
 depths of your sorrows, to the compassionate Re- 
 deemer, to be merciful to you, and to cause his face 
 to shme upon you. 
 
 " In darkest shades, if he appear, 
 Our dawning is begun ; 
 He is our soul's bright morning star, 
 And he our rising sun." 
 
 Only trust in his promises and call for his help. 
 Let your language be, " I wait for the Lord, my 
 soul doth wait, and in his word do I hope. My 
 soul waiteth for the Lord, more than they that watch 
 for the morning, I say, more than they that watch 
 for the morning;" and in due tim.e, the light and 
 consolation and deliverance, for which you are 
 longing and thirsting and praying, shall surely 
 come. And then, when comfort and peace are re- 
 turned to your sorrowful soul, and you look back 
 
 18 
 
206 LECTURE XIV. 
 
 upon the way in which you have been led, and the 
 dangers which you have escaped, you will be com- 
 pelled to confess that the Lord was surely in that 
 place to preserve and keep you, though you knew 
 it not. Your heart will overflow with love and 
 gratitude to Him who has led you by a way that 
 you have not known, who has made darkness light 
 before you, and crooked things straight. What 
 though difficulties and dangers of the most appall- 
 ing kind may still be thickly spread in your path, 
 and constant watchfulness and circumspection be 
 still necessary to enable you to escape them ; oh, 
 give thanks unto the Lord, he does not leave you 
 any longer to grope your way in the dark through 
 so many and such great dangers ! How seasonable 
 are the communications of heavenly?- grace ! If 
 you cleave to the Lord with full purpose of heart, 
 and walk in the right way as well as you can in 
 the dark, still crying for more light to be given to 
 you ; when more hght is absolutely necessary for 
 you, it shall certainly be given you. To the up- 
 right there ariseth light in the darkness. " His 
 going forth is prepared as the morning." 
 
 THE HYMN. 
 
 God of my life, to thee T call ! 
 Afflicted, at thy feet I fall. 
 When the great water-floods prevail, 
 Leave not my trembling heart to fail ! 
 
 Friend of the friendless and the faint, 
 Where should I lodge my deep complaint ? 
 Where, but withj[hee, whose open door 
 Invites the helpless and the poor ? 
 
THE EEGION OF DARKNESS. 20? 
 
 Did ever mourner plead with thee, 
 And thou refuse that mourner's plea ? 
 Does not thy word still fixed remain, 
 That none shall seek thy face in vain ! 
 
 That were a grief I could not bear. 
 Didst thou not hear and answer prayer , 
 But a prayer-hearing, answering God 
 Supports me under every load. 
 
 Fair is the lot that's cast for me ; 
 I have an Advocate with thee : 
 They whom the world caresses most 
 Have no such privilege to boast. 
 
 Poor though I am, despised, forgot, 
 Yet God, my God, forgets me not; 
 And he is safe, and must succeed, 
 For whom the Lord vouchsafes to pieaa. 
 
 THE PRAYER. 
 
 God, merciful Father, that despisest not the sighing of a 
 contrite heart, nor the desire of such as be sorrowful ; mer- 
 cifully assist our prayers that we make before thee, in all our 
 troubles and adversities, whensoever they oppress us. Save 
 us, we most humbly beseech thee, from all the evils that we 
 feel or fear. Bring us into light, and not into darkness. 
 Blessed Lord, hast thou not said, he that foUoweth me shall 
 not walk in darkness, but shall have the light of life ? Oh 
 send out thy light and thy truth, and let them lead us ! If it 
 please thee, guide us through every part of our journey, 
 without suffering us even to enter upon the dark and slippery 
 way which has been trod by many of thy people. Suffer us 
 not to be distracted with thy terrors : and cause not thy fierce 
 wrath to go over us. Let not the enemy persecute our soul, 
 nor smite our life to the ground, nor make us to dwell in 
 darkness, as those that have been long dead. In compassion 
 to our frailty, and our manifold infirmities, save us from every 
 trial which is too hard for us. But whatever be the path 
 wherein we should go, grant. Lord, that we may not turn 
 a\vay from it. May we give ne heed to the evil report which 
 is brought of the good ways of the Lord, by unbelieving peo- 
 
208 LECTURE XIV. 
 
 pie. Whatever dangers may surround us in our appointed 
 path, mercifully grant that we may be preserved from them 
 all. And if we are called to walk in darkness, and have no 
 light, may we trust in the name of the Lord, and stay our 
 souls on the God of our salvation. Let not the deep swallow 
 us up, neither let the pit shut her mouth upon us. Lead us 
 on in the narrow path to Zion. Keep back thy servants from 
 presumptuous sins ; and save us from the dangerous down- 
 fall of despair. May we pray always, with all prayer and 
 supplication, and watch thereunto with all perseverance. 
 Enable us to detect the wiles of the de\il, and to close our 
 hearts against the wicked suggestions which he puts into our 
 minds. May we wait for the Lord, more than they that 
 watch for the morning, until the time of deliverance shall 
 come. Help us to discern the footsteps of the flock in the 
 darkest shades through which we have to pass. And, oh, 
 grant that we may be cheered with the presence of the Chief 
 Shepherd himself, and know that thou art with us. Be mer- 
 ciful unto us and bless us, and cause thy face to shine upon 
 us, that we may pass on safely through all the snares and 
 traps that are set for our feet. Lord, let thy candle shine on 
 our heads, and by thy light may we go through darkness. 
 And mercifully grant, that after all our painful trials and nar- 
 row escapes, we may be brought at last to the heavenly Ca- 
 naan, where our sun shall no more go down, neither shall 
 our moon withdraw itself, but the Lord shall be our everlast- 
 ing light, and the days of our mourning shall be ended. Now 
 unto Him that is able to do exceeding abundantly above all 
 that we can ask or think, according to the power that work- 
 eth in us, unto Him be glory in the church by Christ Jesus, 
 throughout all ages, world without end. Amen. 
 
LECTURE XV. 
 
 THE pope's cave, AND FAITHFUL'S EXPERIENCE. 
 
 Blest be the tie that binds 
 Our iiearts in Christian love ! 
 
 The fellowship of kindred minds 
 Is like to that above. 
 
 Before our Father's throne 
 We pour our ardent prayers ; 
 
 Our fears, our hopes, our aims, are one, 
 Our comforts and our cares. 
 
 We share our mutual woes ; 
 
 Our mutual burdens bear : 
 And often for each other flows 
 
 The sympathizing tear. 
 
 EccLESiASTES iv. 9, 10. 
 
 TWO ARE BETTER THAN ONE ; BECAUSE THEY HAVE A GOOD RE'WAED FOR THEIft 
 LABOUR. FOR IF THEY FALL, THE ONE WILL LIFT UP HIS FELLOW : BUT WO 
 TO HIM THAT IS ALONE WHEN HE FALLETH ; FOR HE HATH NOT ANOTHER TO 
 HELP HIM UP. 
 
 What a delightful privilege is the communion 
 of saints ! Those who have for some time been 
 deprived of it, as soon as they are permitted to 
 enjoy it again, feel and understand its exceeding 
 sweetness. They can say, from a sense of what 
 they have tasted and enjoyed, 
 
 " Christian fellowship how sweet !" 
 As they pursue their way together to the Celestial 
 City, and converse together of their past trials and 
 
 18* 209 
 
210 LECTURE XV. 
 
 conflicts, and their future hopes and prospects, they 
 feel that " as iron sharpeneth iron, so a man shar- I 
 peneth the countenance of his friend." The}^ have I 
 a practical proof that " two are better than one ;" 
 and in the mutual comfort and help which they ; 
 receive and impart, " they have good reward for i 
 their labour." The true Christian is continually i 
 liable to mistakes and errors and falls. In the j 
 midst of these, oh, what unspeakable advantage I 
 does he derive from the counsel and aid and ad- 
 vice of a faithful companion ! " If they fall, the 
 one will lift up his fellow : but wo to him that is 
 alone when he falleth ; for he hath not another to 
 help him up." I 
 
 We have to consider in the present Lecture, j 
 
 I. Christian's journey past the Pope's Cave be- , 
 fore he overtook Faithful. 
 
 II. Faithful's experience from the City of De- 
 struction to the valley of Humiliation ; and 
 
 III. His experience in that valle)^ 
 
 I. We begin with Christian's journey past the 
 Pope's Cave, before he overtook Faithful. He had 
 scarcely come to the end of the region of darkness 
 before another mournful spectacle was presented to 
 his view. He came to a place that was all covered 
 over with blood and bones and ashes, and the 
 mangled bodies of pilgrims who had gone that way 
 in earlier times. Hard by was a cave, which had 
 once been the residence of two giants, I'agan and 
 Pope. It was by the tyranny and cruel persecu- 
 tions of these two that the pilgrims of bygone time 
 had been massacred and burnt, and their remains 
 left in the manner which Christian beheld. He 
 
/-■'■ 
 
THE pope's cave. 211 
 
 passed by this dismal place without let or hin- 
 drance. And this was the reason that he did so : 
 the eider giant, viz. Pagan, had been dead for many 
 a day, and his destructions had come to a perpetual 
 end. As for the other, though he was still -alive, 
 yet by reason of age, and also of the many shrewd 
 brushes hQ had met with in his younger days, he 
 had grown so crazy and stiff in his joints, that he 
 could do little more than sit in his cave's mouth, 
 grinning at pilgrims as they passed, and biting his 
 nails because he could not come at them. Won- 
 derfully striking and fearfully ominous are the 
 words uttered by the aged and infirm giant. Pope, 
 as Christian passed by his cave. " You will never," 
 he said, " mend till more of you be burned !" 
 Christian, however, held his peace, and so passed 
 by without injury. Past this cave he came to a 
 little ascent, which was cast up on purpose that 
 pilgrims might see before them. From this eleva- 
 tion he espied a man named Faithful before him, 
 and he called on him to wait until he should come 
 up to him. But Faithful replied, " No, I cannot 
 stay. I am upon my life, and the avenger of blood 
 is behind." Christian was so affected by this reply, 
 that he strained every nerve until he had outstripped 
 Faithful. Then smiling because he was the first, 
 he stumbled and fell, and could not rise up again, 
 until Faithful came up to help him. Being, how- 
 ever, raised, they both went very lovingly together, 
 and had sweet discourse of all the things that had 
 happened to them in their pilgrimage. 
 
 We may all, brethren, derive much important 
 admonition from what is here recorded. In our 
 happy country, blessed be God, we have nothing to 
 fear from Pagan persecutions. That giant has long 
 
212 LECTURE XV. 
 
 been dead. The altars erected by our idolatrous 
 ancestors to the Sun and to the Moon, to Woden 
 and to Thor, to Friga and to Saturn, the abomina- 
 tions of the Saxons, have long been overthrown. 
 Their names, which still distinguish our week- 
 days, just serve to remind us, in what a dark and 
 dismal night our forefathers were enveloped. 
 But the slaughters and burnings made by the 
 other monster, Papal Rome, were far more ex- 
 tensive ; and the proofs of them are to be found 
 in almost every city and every town of Eng- 
 land. Until the glorious Reformation was fully 
 established in England, this giant reigned in all his 
 strength, and made himself drunk with the blood 
 of the martyrs of Jesus, burning and destroying on 
 every side. At that eventful period, he was shorn 
 of his strength. The blows and shocks which he 
 then received were the shrewd brushes that stiffened 
 his joints, and curtailed his power, and reduced him 
 to the condition of a feeble old man, who is unable 
 any longer to perform the dreadful feats in which 
 he had formerly delighted, in the days of his youth 
 and the time of his strength. But his spirit was 
 unchanored with his changed condition. His malice 
 remained, though his strength was gone. It was 
 power, not will, that he wanted, to act more cruelty. 
 He could not persecute true Christians unto death, 
 as he had done before ; but he showed the teeth of 
 his malice as they passed, and bit his nails w^ith 
 envy and vexation that he could not molest them. 
 Nay, more than this, he uttered those ominous 
 words, which clearly showed what he would do if 
 he had the power ; and what was the sovereign 
 medicine, in his estimation, for the cure of heretics : 
 *' You will never mend till more of you be burned." 
 
THE pope's cave. 218: 
 
 How many are labouring, in various ways, again to 
 involv^e us in the Babylonian wo ! We have no 
 sympathy with the false brethren that speak so dis- 
 dainfully and contemptuously of the glorious Refor- 
 mation, and so tenderly and so smoothly of the great 
 harlot, 
 
 " Drunk with the blood of martyrs and of saints." 
 
 Not so much by burnings and slaughters, as by 
 craft and subtlety, and the spread of doctrines 
 essentially Popish, though disguised, he is now 
 working his way, and has overthrown the faith of 
 some. 
 
 II. We now come to consider the first part of 
 Faithful's experience. In answer to the questions 
 of Christian, Faithful relates the principal events 
 that had befallen him since his first setting out from 
 the City of Destruction. He had heard of Chris- 
 tian's departure from the same place, and had hoped 
 to have overtaken him before. He said that after 
 Christian's setting out, there was much talking 
 among the people about the danger of the city. 
 But while others were excited and talked about this . 
 report, he himself believed it, and set off on pil- 
 grimage. There was much talking also in the city 
 about Pliable, after he had returned to it again. All 
 united to despise and deride him as a turncoat. So 
 little did he get for his apostasy, that he found even 
 in this life it would have been better for him not to 
 have known the way of righteousness, than, after 
 having known it, to turn from the holy command- 
 ment. The experience of Faithful had been very 
 different from that of Christian. He escaped the 
 troubles in which Christian was plunged at the 
 
214 LECTURE XV. 
 
 Slough of Despond, having found the steps and got 
 over safely. But another bewitching adversary, 
 whom Christian had never met, had laboured hard 
 to draw him aside. A person named Wanton, with 
 flattering words and fair speech, and promise of all 
 carnal and fleshly delight, endeavoured to allure 
 him into the pit of destruction. But he was pre- 
 served from this fatal snare. He cleansed his way 
 by ruling himself according to the Divine word. 
 He remembered that it is written : " Her steps take 
 hold on hell." So he shut his eyes, because he 
 would not be bewitched by her looks. Then she 
 had railed on him, while he went his way. But 
 escaped from this snare, Faithful was soon assailed 
 by another. An old man named Adam, who dwelt 
 in the town of Deceit, had come to meet Faithful at 
 the foot of the hill Difficulty. This old man left no 
 effort untried to engage his services. He, too, 
 promised ail the dainties and dehghts of the world; 
 and engaged that if Faithful would serve him, he 
 should marry his three daughters : " The lust of 
 the eye, the lust of the flesh, and the pride of life." 
 Poor Faithful felt at the first a secret inchnation to 
 go with this man. But seeing it written on the 
 wrinkled forehead of his tempter, " Put off' the old 
 man with his deeds ;" and feehng a powerful per- 
 suasion that he only wanted him for a slave, Faith- 
 ful bade him forbear to talk, for he would not come 
 near the door of his house. Then did the old man 
 revile, and threaten what he would do to make his 
 w^ay bitter. And as an earnest of it, when Faithful 
 turned to go away, he felt him take hold of his 
 flesh and give him such a deadly twitch back, that 
 he seemed to pull away after him a very part of 
 himself. This caused him to cry out, " O wretched 
 
THE pope's cave. 215 
 
 man that I am !" So h6 went on his way up the 
 hill. He had not proceeded far before he was over- 
 taken by a severe schoolmaster, one Moses, who 
 came and inflicted a terrible blow upon him, which 
 knocked him down as one dead. He said this was 
 for his secret incHnation to go after the old Adam. 
 With that he repeated his blows, and would soon 
 have made an end of him, had not one with holes 
 in his hands and in his side bade him to forbear. 
 Faithful remembered the terrible face of the school- 
 master, who has no mercy or pity for them that 
 break his rules. He had felt his power before. It 
 was this Moses who had threatened to burn his 
 house over his head, while he was yet in the City 
 of Destruction, if he stayed there any longer. He 
 knew his deliverer also. By the wounds and marks 
 of suffering which he beheld, he knew well who 
 it was that had saved him from the terrible lashes 
 of Moses. Faithful, after this, had gone by the 
 house Beautiful, without calling there, and conse- 
 quently without being at all molested by the lions. 
 
 Let us pause here to receive instruction. When 
 a thoughtless sinner is awakened out of his carnal 
 security, and sets his face decidedly and resolutely, 
 as Christian had done at the first, to the heavenly 
 Zion, if he act consistently and hold on his way, 
 his conduct will excite attention. Some convictions 
 will flash across his worldly associates ; and although 
 manjr may be satisfied with a little talk and noise, it 
 will have a more powerful and abiding effect upon 
 others. They, through grace, will be faithful to their 
 convictions, and then they will linger no longer in 
 the City of Destruction. The trials and temptations 
 of one believer may be very different from those of 
 another. We need not doubt the reahty of our 
 
216 LECTURE XV. 
 
 religion, merely because *we have not been tried 
 and assailed exactly in the same way as some of 
 our brethren have been. If we are not tempted in 
 one way, we shall be in another. One may be es- 
 pecially tempted to despair, and another to carnal 
 indulgence. It is only, however, by a proper use 
 of the warnings and promises, the precepts and 
 examples of the Bible, and by earnestly seeking for 
 sanctifying grace, that we shall be enabled to pre- 
 vail over our special and peculiar temptation. Every 
 behever Avho treads the way to Zion will learn 
 something of the deceit and strength and power 
 of the old man. Indwelling sin will often dispose 
 him secretly to hanker after forbidden objects. And 
 though he may be enabled not to comply with the 
 outward act, oh, what a wrench, what a tearing of 
 himself will he often find it to be, to mortify, and 
 cast off, and to crucify the old man ! This cruel 
 adversary will mar his peace, if he cannot destroy 
 his soul. And by the terrible lashes of the law, 
 which reach to the "thoughts and intents of the 
 heart," the believer will often be painfully reminded 
 that his secret desire to comply with the old man 
 brings him in a transgressor in the sight of God, 
 and justly exposes him to righteous condemnation. 
 When under this painful and distressing experi- 
 ence, it is only as the gracious Saviour is spiritually 
 revealed to his heart, that the believer finds rehef. 
 When, self-convicted and self-condemned, he is 
 enabled to look with the eye of faith to Him who 
 was wounded for our transgressions, and bruised 
 for our iniquities, he is delivered from the curse 
 and condemnation of the broken law. " The law 
 was given by Moses, but grace and truth came by 
 Jesus Christ." The real Christian eminently dis- 
 
Me pope's cave. 217 
 
 plays his candour and charity by giving the right 
 hand of fellowship to all faithful men, though they 
 have been led in a way diiferent from himself. He 
 ma)'- regret that they have not enjoyed all the out- 
 ward privileges and advantages which he has found 
 so precious to himself. This, however, will not 
 break the bond of brotherhood between them. He 
 that is spiritual judgeth all things. He knows how 
 to distinguish that which is circumstantial in reli- 
 gion, from that which is essential. Where he finds 
 the essence, he is not troubled overmuch by th© 
 absence of the rest. He knows that the kingdom 
 of heaven is not meat and drink, but righteousness 
 and peace and joy in the Holy Ghost. 
 
 III. We come now to the experience of Faithful 
 in the valley of Humiliation. Discontent and 
 Shame were the principal adversaries that he met 
 with here. He saw nothing of the terrible Apollyon, 
 with whom Christian had so severe a conflict ; and 
 instead of the sad passage of Christian through the 
 dark and dreadful valley, he had sunshine all the 
 way through that part of his journey. The ad- 
 versaries, however, that Faithful had encountered^ 
 were both subtle and difficult to cast off. The man 
 Discontent would willingly have persuaded him to 
 go back. He represented that the journey was 
 altogether without honour, and that it would be 
 utterly impossible for him to wade through that 
 humble vale without offending all his best and noble- 
 minded friends, such as Pride, Arrogancy, Self- 
 Conceit, and Worldly-Wisdom. But Faithful 
 rephed that all these relations had disowned him 
 since he became a pilgrim, and that they were now 
 nothing whatever to him. How then should he at 
 
 19 
 
218 LECTtjRE xr. 
 
 all be influenced by the judgment they might pass 
 upon him ? And as for the want of honour, he 
 was quite willing to sacrifice the honour that cometh 
 from men, that he might obtain that which comes 
 from the King. This he was convinced could not 
 be obtained without pursuing his way through the 
 valley of Humiliation, since " before honour is hu- 
 mility." Discontent fled away upon these repre- 
 sentations. The next adversary that he met w^as 
 Shame. This man he found it very diflicult to cast 
 off. It seemed as if he would never have done, 
 and would not be said nay. He objected to religion 
 and a tender conscience, as being pitiful and un- 
 manl}^, and exposing a person to the ridicule of the 
 times. He urged, too, how very few of the rich, 
 and mighty, and wise, paid any serious regard to 
 religion. He laughed at the idea of being aflected 
 under a sermon, and thought it monstrously absurd 
 to become strange and cool to the great and learned, 
 for their want of religion, and to love and reverence 
 the meanest person that you take to be a true pil- 
 grim. Representations like these were made with 
 such vehemence and confidence by this Shame, that 
 they actually fetched up the blood into the face of 
 Faithful ; and at the first he was almost beaten off 
 from the right way. But when he compared the 
 representations of Shame with the true sayings of 
 the King recorded in his hoiy word ; and above all, 
 when he vividly set before his eyes the judgment 
 )f the great day, and the different characters tc 
 "vhom will be then assigned eternal glory, and 
 everlasting shame ; when he thought of this, it was 
 enough. And he said, " Shame, depart ! Thou an 
 an enemy to my salvation. Shall I entertain thee 
 gainst my Sovereign Lord ? How then shall I 
 
THE pope's cave. 219 
 
 look Him in His face at His coming ? Should I 
 now be ashamed of His ways and servants, how 
 can I expect His blessing then ?" But even after 
 such a noble rebuke, this bold-faced Shame would 
 hardly be gone. If beaten off for a while, he would 
 constantly return, and continually be whispering in 
 the ear something of the infirmities that attend re- 
 ligion. He was only quite vanquished when 
 Faithful told him plainly, " It is vain for you to 
 make another attempt ; for those very things which 
 you so greatly disdain, in those I see the greatest 
 glory." Christian congratulated his brother Faith- 
 ful upon the noble victory he had obtained over this 
 importunate foe ; and they both agreed that it was 
 absolutely necessary for every one who would be 
 valiant for the truth upon earth, to cry earnestly 
 for strength and power to overcome Shame. 
 
 Let us, dear friends, every one, with all good re- 
 solution, set our faces as a flint against these two 
 formidable adversaries. Discontent and Shame. We 
 are sure to meet them in our way to the Celestial 
 City, if so be that we are faithful followers of the 
 Lamb. In compassion to our weakness and frailty, 
 and manifold infirmities, the Lord whom we serve 
 may graciously spare us the terrible conflicts with 
 Satan, which some of our brethren have had ; and 
 w^ may know little of the most distressing expe- 
 rience of those who have been brought into dark- 
 ness, and not into light. But the sinful and 
 discouraging representations of Discontent, and the 
 plausible arguments of Shame, we siMl certainly 
 h&.ve to encounter. These foes are both nid in our 
 o\/n hearts, and they only wait for a suitable op- 
 portunity to hft up their voice, and to exert their 
 p-iwer. Few believers walk far in the valley of 
 
220 LECTURE XV. 
 
 Humiliation, or keep for long " the noiseless tenor 
 of their way," without, as it w^ere, the man Dis- 
 content coming to meet them, and employing all his 
 power to turn them back. Like Israel of old, 
 " their soul is discouraged because of the way." 
 They feel an inward shrinking from the daily cross 
 ihey are required to bear, and for a time it is griev- 
 ous in their sight when they think of the friends 
 they must lose, and the ties they must burst, in 
 order to persevere in the cause they have chosen. 
 When you, dear brethren, are tried v/ith such a 
 temptation, consider how Faithful chased away 
 Discontent from his side. Think of the honour 
 and glory that await you at the end of your course, 
 if only you are faithful unto death. Will you not 
 bear a cross for a little while now, when you are to 
 wear a crown for ever hereafter ? Is it not better 
 for you to become a stranger to j^our brethren and 
 an ahen to your another's children, rather than deny 
 the Lord that bought you ? Be humhled now, and 
 you shall be exalted hereafter. Walk now patiently 
 in the valley of Humiliation, and in due time you 
 shall be exaked to the throne of glory. How can 
 discontent remain with you, if j^ou meet his com- 
 plaints whh such considerations as these ? The 
 conduct of Faithful will also serve for your example, 
 if like him you are assailed by Shame. Does he 
 dare to suggest that the pleasure!^ of piety, and of 
 a good conscience, are not to be enjoyed without 
 being little in your own sight, and perhaps ridicu- 
 lous in the sight of others ; does he tell you how 
 unfashionable it is to be troubled with such things, 
 and that there is a deal of cant and hypocrisy 
 among people who pretend to be so much better 
 than others ; and are you sometimes so moved by 
 
TUE pope's cave. 221 
 
 all this, that you feel the blood mount up to your 
 cheek ? Oh, be sure that you weigh all this in the 
 even balances of eternal truth ! Think of the judg- 
 ment, and the honour, and glory, and immortahty, 
 that shall be assigned to the faithful followers of 
 Christ, who have confessed Him before men ; and 
 the terriole doom of the fearful and unbeheving, 
 who have basely denied Him, and been ashamed 
 of Him ! Who would not be among the wise ? 
 Who would have their lot among the fools in that 
 day ? " The wise shall inherit glory, but shame 
 shall be the promotion of fools." You cannot get 
 free from shame without firmness and decision. 
 Tell him plainly to depart from you as the enemy 
 of your soul. Nay, mortify and lay him as low as 
 you possibly can. Tell him that you and he are 
 at complete issue ; that you despise that in which 
 he glories, and glory in that which he despises. 
 You will have this answer to give, if you have 
 learned to glory supremely in your Saviour's cross. 
 Then you will pour contempt on all your pride ; 
 and you will not scruple to sacrifice all the vanities 
 in which you once delighted, to Him who sacrificed 
 himself for you. Act in this manner, and Shame 
 will be compelled to leave ^'•ou, and will never give 
 you any more trouble. And when you have tasted 
 the preciousness of bearing reproach for Christ's 
 sake, you will esteem the reproach of Christ greater 
 riches than the treasures of the world. 
 
 THE HYMN. 
 
 Great the joy when Christians meet ; 
 Christian fellowship how sweet ; 
 When, their theme of praise the same, 
 They exalt Jehovah's name ! 
 19* 
 
222 LECTURE XV. 
 
 Sing we then eternal love ! 
 Such as did the leather move ; 
 He beheld the world undone, 
 Loved the world, and gave his Son. 
 
 Sing the Son's unbounded love ! 
 How he left the realms above ; 
 Took our nature and our place ; 
 Lived and died to save our race. 
 
 Sing we too the Spirit's love ! 
 With our stubborn hearts he strove 
 Chased the mists of sin away ; 
 Turned our night to glorious day. 
 
 Great the joy, the union sweet. 
 When the saints in glory meet ; 
 Where the theme is still the same, 
 Where they praise Jehovah's name. 
 
 THE PRAYER. 
 
 Almighty and most merciful Father, we bless and praise 
 thy holy name that we are taught to know thee, the only 
 true God, and Jesus Christ whom thou hast sent. What 
 shall we render unto thee, for thy blessed word and thy Holy 
 Spirit, whereby we have been brought out of darkness and 
 error into the clear light and true knowledge of thee, and of 
 thy Son Jesus Christ ! Oh grant that we may walk in the 
 light, and have fellowship one with another. Make us truly 
 thankful that pagan darkness has passed away from our na- 
 tive land, and that the true light now shineth. And, we 
 most humbly beseech thee, cast the bright beams of thy glo- 
 rious gospel upon the nations that are still sitting in dark- 
 ness and the shadow of death. May it please thee to bring 
 into the way of truth all such as have erred and are deceived 
 Arise, O Lord, and plead thine own cause. Jjet not the mai 
 of sin prevail. Disappoint the efTorts of all who are labour- 
 ing again to entangle men in the cruel yoke of super- 
 stition. Teach us ever to hold out the right hand of fel- 
 lowship to all faithful brethren. May we be warned and 
 encouraged, coniibrted and edified, by the communications of 
 all such. Make us all faithful to the convictions wherewith 
 we are visited ; and lead us by the right way to the heavenly 
 habitation. And grant that we may be kept from every snare, 
 
THE pope's cave. 223 
 
 delivered from every adversary, and preserved in every temp- 
 tation, by taking heed to thy holy word. May we know 
 what it is, when we feel the strength of indwelling sin, and 
 when our hearf? accuse us of violating thy holy law, to thank 
 God thrc^igh Jesus Christ our Lord. Save us from a dis- 
 satisfied, /epining spirit. As we journey on through this 
 worldly wilderness, may we be content with such things as 
 we have, and let not our soul be discouraged because of the 
 way. Whoever we may offend, only do thou never leave us, 
 nor forsake us, and then we will boldly say. The Lord is 
 my helper, I will not fear what man doeth unto me. Turn 
 away the reproach which we fear. May we never be ashamed 
 of Christ, or of his words, before men, lest he should be 
 ashamed of us before his Father, and before the holy angels. 
 Teach us to glory in the cross of our Lord Jesus Christ, and 
 grant that by its effectual power, the world may be crucified 
 unto us, and we unto the world. May we ever esteem the 
 reproach of Christ greater riches than the treasures of the 
 world. Hear us, O Lord our God, and fulfil all our peti- 
 tions, through Jesus Christ our Saviour; to whom, with 
 thee and the Holy Ghost, be honour and glory for ever and 
 ever. Amen. 
 
LECTURE XVI. 
 
 THE CHARACTER OF TALKATIVE. 
 
 In all my vast concerns with thee, 
 In vain my soul would try 
 
 To shun thy presence, Lord, or flee 
 The notice of thine eye. 
 
 Thy all-surrounding sight surveys 
 
 My rising and my rest, 
 My public walks, my private ways, 
 
 The secrets of my breast. 
 
 My thoughts lie open to the Lord, 
 Before they're formed within ; 
 
 And ere my lips pronounce the word, 
 He knows the sense I mean. 
 
 Job xi. 2. > 
 
 SHOXJLD A MAN FULL OF TALK BE JUSTIFIED? 
 
 The pilgrim to the Celestial City meets with 
 strange characters, as well as passes through strange 
 scenes, on his way to Zion. A character is now 
 introduced to us for our warning and instruction, 
 that is drawn with singular wisdom and propriety. 
 This is a man whose religion consisted entirely in 
 talk, and in nothing besides. With regard to reli- 
 gious conversation, we are exposed to mistakes both 
 on the right hand and on the left. Because we meet 
 with many unruly and vain talkers, unsanctified 
 
 224 
 
THE CHAEACTER OF TALKATIVE. 225 
 
 professors of religion, we must not, on that account, 
 resolutely close our lips on religious subjects, as if 
 it were a sure mark of hypocrisy to speak in the 
 name of the Lord. A person who has saving grace 
 in his heart will have his speech also seasoned with 
 grace. " Out of the abundance of the heart the 
 mouth speaketh." Our first main concern should 
 be, regarding ourselves, to experience the power of 
 Divine truth in our hearts, and then a suitable con- 
 versation will follow. " We cannot but speak of the 
 things which we have seen and heard." If the 
 kingdom of heaven be within us, and we have ex- 
 perienced in our hearts the power of God, we shall 
 speak of his kingdom and talk of his power. In 
 judging of others, we should be very slow indeed 
 to set down any, who speak the language of Zion, 
 as mere hypocrites and dissemblers before God. 
 The friends of Job felJ into this mistake, and were 
 far too censorious in the judgment which they 
 passed upon him. His religion consisted in some- 
 thing more, far more than talk. When Zophar said 
 to him, " Should not the multitude of words be 
 answered ? and should a man full of talk be justi- 
 fied ?" it was truth that he spoke, but it was truth 
 misapplied. Had Job really been such a character 
 as the happy genius of our author has described 
 under the name of Talkative, (and such characters 
 are too common in every place,) then it would have 
 been truth properly applied, to have asked him, 
 "Should a man full of talk be justified ?" 
 
 The consideration of a man full of talk will form 
 the subject of the present Lecture. 
 
 I. Let us notice what is hopeful and promising 
 about such a man. 
 
226 LECTURE XVI. 
 
 II. The Christian testimony given concerning 
 him by one who knew him ; and 
 
 III. The manner in which his hypocrisy is de- 
 tected. 
 
 May we every one be warned and admonished 
 by the important subject. 
 
 I. What is there fair and promising in such a 
 character ? As Christian and Faithful went on, the 
 latter chanced to look a little on one side, and saw 
 a man whose name was Talkative walking at a dis^ 
 tance from them. He was a tall man, and more 
 comely at a distance than near at hand. Faithful 
 joined himself to this man's company, entered into 
 conversation with him, and was mightily taken with 
 his talk. He said that he was going to the same 
 place as Faithful, and that with a very good will he 
 would be his companion. When Faithful proposed 
 that they should discourse together of things that 
 were profitable, his new companion expressed the 
 greatest delight, and said it had been quite a trouble 
 to him, that so very few that he met with had any 
 heart for such employment. They agreed entirely 
 that it was the glory of the tongue to be employed 
 in speaking of God and the things of God. Talka- 
 tive was extremely fluent in descanting particularly 
 both upon the pleasure and profit of such conversa- 
 tion. He spoke so much to the point, and so well, 
 on each of these heads, that even Faithful could not 
 refrain from expressing his satisfaction, and said, 
 "All this is true, and I am glad to hear these things 
 from you." A slight doubt, however, came into his 
 mind, when his fluent companion seemed to inti- 
 mate, that the want of religious conversation was 
 the cause of all the ignorance and fearful mistakes 
 
THE CHARACTER OF TALKATIVE. 227 
 
 which so many make in spiritual matters. Faithful 
 therefore ventured to say, but still as if speaking to 
 one more advanced than himself, " By your- leave, 
 heavenly knowledge of these is the gift of God. No 
 man attaineth to them by human industry, or only 
 by the talk of them." His ready companion not 
 only assented immediately to the important de- 
 claration, but he quoted a very suitable passage of 
 Scripture in confirmation of it, and said he could 
 give a hundred more. Then said Faithful, "What 
 is the one thing upon which we shall at this time 
 found our discourse ?" Talkative's answer to this 
 question is wonderfully in character with the man 
 himself. All subjects were alike to him. He w^as 
 as much at home upon one as another ; and there- 
 fore he said, " I will talk of things heavenly, or 
 things earthly ; things 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 more circumstan- 
 tial ; provided that all be done to our profit." This 
 unexpected volley, concluded in the manner it was, 
 increased the wonder without exciting the suspicion 
 of Faithful ; and stepping up to Christian, whom he 
 had left for a season, he said to him softly, "What 
 a brave companion we have got ! Surely this man 
 wnll make a very excellent pilgrim." 
 
 Here let us take our breath for a moment, and 
 turn over in our minds the question of Zophar, 
 Should a man full of talk be justified ? Are we to 
 conclude that a man is certainly on the way to 
 heaven, and that he will make an excellent pilgrim, 
 because he has a clear knowledge of doctrinal truths, 
 and can speak well on religious subjects ? No, dear 
 brethren. Knowledge is one thing, and sanctifying 
 
228 LECTURE XVI. 
 
 ofrace is another thing. A heart practically in* 
 fluenced by the power of Divine truth, and a tongue 
 very fluent in the discussion of it, are not unfrequent- 
 ly the most opposite things in the world. A faithful 
 man may be deceived in the opinion he forms of 
 another, when he hears his excellent speech, and 
 knows nothing of his private hfe and character. 
 And this mistake is very pardonable. Charity, 
 which hopeth all things, and thinketh no evil, may 
 induce us to make it. Greater experience, how^ 
 ever, will teach us not to be too hasty in forming 
 our opinion of others. We shall for a while with- 
 hold our judgment, until we have something more 
 than hopeful appearance and outward profession 
 upon which to found it. But with regard to our- 
 selves we cannot be too severe in pronouncing our 
 religion to be nothing but a cheat and a delusion, 
 if we know well in our own conscience that it con 
 sists only in empty breath and hollow sound. No 
 know^ledge, however clear, no gifts, however shining 
 or attractive, must pass for a converted heart. A con- 
 verted heart, dear friends, alone can be the dwelling- 
 place of that gracious principle of charity, which 
 makes us humble and little in our own sight ; which 
 makes us strive against every known sin, and follow 
 after every known duty ; and which disposes us to 
 be kind and courteous, pitiful, loving, and tender- 
 hearted to all with whom Ave have to do. If this 
 gracious principle be Avanting, every thing is want- 
 ing ; and all that we have, or seem to have, is false 
 and hollow, and good for nothing. "Though I 
 speak with the tongues of men and of angels, and 
 have not charity, I am become as sounding brass, 
 or a tinkling cymbal. And though I have the gift 
 of prophecy, and understand all mysteries, and all 
 
THE CHARACTER OF TALKATIVE. 229 
 
 Knowledge ; and though I have all faith, so that I 
 could remove mountains, and have not charity, I am 
 nothing." 
 
 II. Let us now proceed to consider the testimony 
 given by Christian concerning this man Talkative. 
 He modestly smiled at the admiration expressed by 
 his brother 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 
 knew all about him, and was not to be deceived 
 with good words and fair speeches. He had been, 
 as it were, behind the scenes, and was not to be 
 imposed on by the fair representation that appeared 
 upon the stage. He knew what the man was in 
 his dealings with others, and at home, where he 
 was best known. He had seen him without his 
 mask. He was like a miserable painting, which, 
 viewed at a distance, may pass for the work of an 
 artist, but which, when you approach nearer and 
 begin to examine, you discover in a moment to be 
 only a most wretched daub. He was for any com- 
 pany, and for any talk. He could be as fluent and 
 as acceptable to the thoughtless, and the gay, and 
 the vain, as he had just been to Faithful. Religion 
 had no place in his heart, or house, or daily conduct. 
 It was all only in his tongue ; it consisted in no- 
 thing but noise and talk. Faithful was greatly 
 amazed at what he heard, and could scarcely credit 
 so evil a report of one who had spoken so fair. 
 But the testimony of Christian was too painfully 
 true to admit of contradiction. The cause of truth 
 clearly required the detection of this man's hypo- 
 crisy ; and he proceeded in the most decisive terms 
 to describe his real character. He was clearly to 
 
 20 
 
230 LECTURE XVI. 
 
 be ranked among the numbers of those who say 
 and do not. He could talk about prayer and re- 
 pentance, and faith, and the new birth ; but he had 
 no experience of these things. He only knew them 
 to talk about them. Christian had been in his 
 family, and had observed that every thing there was 
 as destitute of religion as the white of an egg is des- 
 titute of taste. No voice of prayer, nor mark of con- 
 trition, was there to be witnessed. His conduct was 
 such that he brought a reproach upon religion in 
 the ej^es of all who knew him. He verified the 
 fearful saying, " A saint abroad, and a devil at 
 home." His family found it so to their continual 
 '-orment. He was such a son of Belial that no one 
 could speak to him. He was ungovernable in his 
 temper, and unreasonable in his demands. He was 
 hard and overreaching in his dealings with men; 
 tyrannous and ungodly in the bringing up of his 
 children, and absolutely ridiculed any appearance 
 of tenderness of conscience which he witnessed in 
 any of them. In short. Christian declared, "I am 
 of opinion that he has, by his wicked life, caused 
 many to stumble and fall, and will be, if God pre- 
 vent not, the ruin of many more." This painful 
 testimony, and much of the like kind, convmced 
 Faithful of the error in judgment into which he had 
 fallen, and induced him to say, "Well, I see that 
 saying and doing are two things : and hereafter I 
 shall better observe this distinction." After this, 
 very close and instructive are the remarks made 
 by the two real pilgrims respecting the essential 
 difference between a dead profession of the truth 
 and unreserved obedience to it. They agreed that, 
 in the day of doom, men must be judged according 
 to their works. It will not be said then, " Did you 
 
THE CHARACTER OF TALKATIVE. 231 
 
 believe ?" but, " Were you doers, or talkers onjy?" 
 Not that any thing can be accepted which is not of 
 faith, but saving faith, in every instance, will be 
 shown to have been a fruitful working principle, 
 and widely distinct from barren notions and empty 
 sound. Under the law, the animal was not clean 
 that chewed the cud if it did not part the hoof. So 
 a man with religious knowledge may seem to chew 
 the cud upon God's word, but that will not number 
 him among the generation of the upright, if he be 
 destitute of that sanctification»which distinguishes 
 the people of God from a world that lieth in wick- 
 edness. And as things without life give sound, 
 a carnal professor, dead in trespasses and sins, how- 
 ever eloquently he may discourse on religious sub- 
 jects, is only like sounding brass or a tinkling cym- 
 bal. In order to be rid of so worthless a companion 
 as Talkative, Christian suggested, that if Faithful 
 would only put to him a few pointed home questions 
 about the power and practical effects of true reli- 
 gion, he would soon retire from their company of 
 his own accord. We shall see presently how ex- 
 actly this was the case. But let us first pause to 
 reflect for a few moments upon the sad character of 
 Talkative. 
 
 We can now have no difficulty in answering the 
 inquiry, " Should a man full of talk be justified ?" 
 If this be his true character, and these glaring in- 
 consistencies and dark spots be found upon him, 
 how should he be justified on account of his fine 
 speeches and excellent sayings ? Talkative is evi- 
 dently an unconverted and a wicked man ; and we 
 are by no means to justify the wicked. True in- 
 deed it is, that the Judge himself has declared, "By 
 thy words thou shalt be justified, and by thy words 
 
232 LECTURE XVI. 
 
 thou shall be condemned." The upright believer 
 will be justified by his words. Notwithstanding all 
 his deeply lamented transgressions, by thought, 
 word, and deed, it will be found, in the great day 
 of account, that the saving grace which was in 
 his heart regulated his speech, as well as in- 
 fluenced his life. He is an Israelite indeed, in 
 whom is no guile. He speaks to God in secret 
 prayer, as well as speaks of the things of God before 
 men. And the words which he has spoken in 
 secret, where no eye, but the eye of God could be- 
 hold, as well as the good confession which he has 
 made of his faith before men, will alike be produced 
 as the evidence of his sincerity, and the proof of 
 his justification in that day. In this sense the be- 
 liever shall be justified by his words. On the other 
 hand, the barren professor will be condemned by 
 his words in the day of judgment. He has never 
 coirfe as a genuine penitent, by true faith, for an 
 interest in that atoning blood which cleanses from 
 all sin ; and therefore all his sins — the sins of his 
 mouth as well as the sins of his life — will be found 
 unpardoned in that day. He must give account for 
 every idle word which he has ever spoken. Al- 
 though he seemed to be religious, his religion will 
 then be proved to be in vain, because it will be 
 evident, when the book of remembrance is opened, 
 in which all his words are recorded, that he bridled 
 not his tongue. In addition to this, the solemn 
 truths which he has spoken and professed before 
 others will also be produced ; and when the good 
 words which he has spoken shall be put in contrast 
 with the bad life which he has lived, he will hear 
 the affecting sentence, " Out of thine own mouth wi' 
 I condemn thee, thou wicked servant." Oh let us 
 
THE CHARACTER OF TALKATIVE. 233 
 
 all beware of the common error of mistaking know- 
 ledge and talk and profession, for pure and unde- 
 filed religion. True religion is a practical thing; 
 and if our religion does not influence our conduct, it 
 has done nothing for us. There may be light in 
 the understanding, and good words on the tongue, 
 without any saving grace in the heart. If the 
 heart be not right, every thing will be wrong. "If 
 any one's head or tongue should grow apace, and 
 all the rest stand at a stay, it would certainly make 
 him a monster ; and they are no other who are 
 knowing and discoursing Christians, and grow daily 
 in that respect, but not at all in hohness of heart 
 and hfe, which is the proper growth of the children 
 of God." Yes, dear brethren, holiness of heart 
 and life, practical godliness, purity of heart, and 
 holiness in all manner of conversation, is the pro- 
 .per growth of the true Christian. 
 
 III. We have lastly to notice the manner in which 
 the hypocrisy of Talkative was detected. Faith- 
 ful followed the suggestion of his more experienced 
 companion ; and having joined Talkative again, he 
 proposed as the subject of their discourse, " How 
 does the saving grace of God discover itself when 
 it is in the heart of man ?" Talkative was quite 
 ready to discuss this all-important question. He 
 mentioned as the first mark of saving grace, A 
 great outcry against sin. But Faithful corrected 
 him, by showing him he ought rather to have said, 
 " i3y inclining the soul to loathe and abhor sin ; for," 
 he said, " there is all the difference in the world 
 between inwardly turning from the love of sin, and 
 outwardly making an outcry against it." The next 
 sign he mentioned was great knowledge of gospel 
 
 20* 
 
234 LECTURE XVI. 
 
 mysteries. Here again the unsoundness of a nomi- 
 nal professor was manifested. Faithful very pro- 
 perly showed, that as far as knowledge is a sign of 
 grace, it should have been mentioned first, since it is 
 by the gracious light communicated to the heart, that 
 the penitent sees the true nature of sin, and is pro- 
 perly affected by his guilt and danger, as well as 
 understands the way of escape. But this is widely 
 different, as he clearly showed, from great know- 
 ledge of gospel mysteries. A person may under- 
 stand all mysteries, and be able to speak of them to 
 others, and yet be destitute of saving grace. He 
 ought to have distinguished this gracious know- 
 ledge from the knowledge of barren speculation. 
 One may make a talker, but only the other can 
 make a Christian. Gracious knowledge is accom- 
 panied with faith and love, and puts a man upon 
 doing the will of God from the heart. It was for 
 this that David praj'-ed : "Give me understanding, 
 that I may know thy testimonies. These undeni- 
 able truths pressed hard upon Talkative, insomuch 
 that when he was requested to give his third sign 
 of grace, he declined to do so, saying he perceived 
 they should not agree. Upon this Faithful took 
 up the word, and with great force pointed out the 
 true manner in which grace discovers itself, both 
 to him who has it, and also to others. To him who 
 has it, it is discovered by his deep conviction of 
 sin, especially the sin of his nature and the sin of 
 unbelief; and after this by the revelation of Chris; 
 in his heart, and his actually closing with him by 
 faith, in his saving office and character, to be a 
 Saviour to him. To others, saving grace in a be- 
 liever shows itself by an experimental confesssion 
 of his faith in Christ, and by a fife answerable to 
 
THE CHARACTER OF TALKATIVE. 235 
 
 that confession. After enlarging a little upon this 
 most scriptural definition of saving grace, Faithful 
 then proceeded, with the boldness and plainness of 
 one who was indeed faithful, to press the following 
 inquiry upon his talkative companion: "Do you 
 experience this first part of the description of sav 
 ing grace ? And does your life and conversation 
 testify the same, or standeth your religion in word 
 and in tongue, and not in deed and in truth." He 
 begged him to answer this question, as in the sight 
 of Him who knoweth all things. Then did Talka- 
 tive begin to blush, as well as he might. He posi- 
 tively refused to answer any such questions, and 
 was only anxious to know why they were proposed 
 to him. Faithful told him why. He had seen him 
 forward to talk, and knew not that he had any other 
 evidence to give of his conversion. In addition to 
 this, he told him faithfully what a bad character he 
 heard of him, as one who brought only a reproach 
 and a scandal upon reliijion, by his profession of it. 
 and talking about it. This was too much for this 
 empty boaster. And therefore, pretending that 
 Faithful delighted to take up evil reports, and to 
 judge rashljs he called him a peevish, melancholy 
 man, not fit to be discoursed with; and so he left 
 his company. It was clear he had rather leave 
 such company than reform his life. When Faith- 
 ful joined Christian, he had the satisfaction of think- 
 ing, that by his plain dealing with such a character, 
 he had, at any rate, delivered his own soul. And 
 Christian said, "I wish that all men would deal 
 with such, as you have done." 
 
 Sufl^er me, dear brethren, in the conclusion of 
 this Lecture, to act the part of Faithful to the 
 hearts and consciences of every individual here 
 
236 LECTURE XVI. 
 
 present. Do not think me peevish or melancholy, 
 or ready to take up ill reports, and to form rash 
 judgments, if I put a few plain and pointed ques- 
 tions to you. Believe me when I tell you, that love 
 for your souls is the secret spring of all the home 
 questions which I press upon you. Say then, have 
 none of you fallen into the mistake of him we have 
 been considering ? Are not the only marks of sav- 
 ing grace which you have to produce — making a 
 great outcry about religion, and perhaps having 
 great knowledge in gospel mysteries ? Are you 
 not mistaking the talk of the lips, which tendeth 
 to poverty, for that humble, contrite, penitent sense 
 of your guilt and vileness, without which you are 
 nothing ? Are you not mistaking a barren and un- 
 fruitful knowledge of the gospel for an experi- 
 mental acquaintance with it, and a practical sub- 
 mission to it ? Do you know any thing of a real 
 work of grace, manifesting itself to your heart, by 
 producing in you a deep sense of your vileness and 
 depravity, as a ruined, perishing sinner ? Do you 
 know any thing of a personal apphcation by faith 
 to Jesus Christ, the only Saviour of the ruined and 
 the lost ? Do you confess his name before men ? 
 And are you daily endeavouring to frame and to 
 fashion your own life, and the lives of all that ap- 
 pertain to you, according to that holy profession ? 
 Is the sanctifying power of heavenly grace to be 
 seen in all you do, in all you say, and wherever 
 you go ? Or, while you talk about religion and 
 profess it, do you bring a reproach upon it, by a 
 violent temper, an unruly tongue, and unchristian 
 deportment ? To use the emphatic words of Faith- 
 ful, "Do you experience this description of true 
 grace, and doth your life and conversation testify 
 
THE CHARACTER OF TALKATIVE. 237 
 
 the same ? or standeth your religion in word and in 
 tongue, and not in deed and in truth ?" Oh, let not 
 the reply of your conscience be any thing but what 
 the great God, who knoweth all things, knows to be 
 true ! If our heart condemn us, God is greater 
 than our heart, and knoweth all things. Not he 
 that commendeth himself is approved, but whom 
 the Lord commendeth. Let us never think our- 
 selves possessed of true religion, if we have not a 
 faith which purifies the heart, overcomes the world, 
 bridles the tongue, and works by love. " Let us 
 not love in word, neither in tongue, but in deed and 
 in truth. And hereby we know that we are of the 
 truth, and shall assure our hearts before him." 
 
 THE HYMN. 
 
 Almighty God, thy piercing eye 
 
 Strikes through the shades of night, 
 
 And our most secret actions lie 
 All open to thy sight. 
 
 There's not a sin that we commit, 
 
 Nor idle word we say, 
 But in thy dreadful book 'tis writ, 
 
 Against the judgment day. 
 
 And must the crimes that I have done 
 
 Be read and published there ? 
 Be all exposed before the sun, 
 
 While men and angels hear ? 
 
 Lord, at thy feet ashamjed I lie ; 
 
 Upward I dare not look ; 
 Pardon my sins before I die, 
 
 And blot them from thy book. 
 
 Remember all the dying pains 
 
 That my Redeemer felt, 
 And let his blood wash out my stains, 
 
 And answer for my guilt. 
 
238 LECTURE XVI. 
 
 THE PRAYER. 
 
 Almighty God, maker of all things, Judge of all men, thou 
 hast appointed a day in which thou wilt judge the world in 
 righteousness ; we must all appear before thy dreadful bar, 
 and there give an account for every idle word which we have 
 ever spoken. We prostrate ourselves now before the throne 
 of thy grace, before we are summoned to the seat of thy 
 judgment. We acknowledge and bewail our manifold sins 
 and wickedness, which we, irom time to time, most grievously 
 have committed, by thought, word and deed, against thy 
 Divine majesty, provoking most justly thy wrath and indig- 
 nation against us. We would especially confess, and be 
 deeply humbled for the sins of our mouths. How often have 
 we offended with our tongue ! How often hast thou been near 
 to our lips, and far from our reins ! If thou. Lord, shouldst 
 be extreme to mark iniquity, who may abide ? Enter not 
 into judgment with us, for in thy sight we can never be jus- 
 tified. Oh may we not be satisfied with knowing the truth 
 of thy holy gospel, and being able to talk about it, without 
 receiving the truth in the love of it, that we may be saved 
 by it. May our whole life and conversation be habitually 
 regulated by the solemn truths which we profess. Deliver 
 us from the condemnation of those who say and do not. For- 
 bid it. Lord, that any of us, after professing thy holy truth 
 before many witnesses, should ever cause thy good ways to 
 be reproached and blasphemed, by our unsanctified tempers, 
 and our inconsistent lives. Set a watch, O Lord, upon our 
 mouth ; keep the door of our lips. Deliver us, O thou heart- 
 searching God, from deceiving ourselves, and thinking that 
 our state is good, if in thy sight our religion is vain. Make 
 us all the subjects of thy saving grace. May we know our- 
 selves that it has indeed visited us, by the deep sense which 
 we have of our vileness and depravity, the preciousness of 
 Chri.st to our souls, and the peace and rest which we find in 
 looking unto Jesus. And may we prove to others that we 
 are thy children, by constantly professing the faith of Christ 
 crucified, and manfully fighting under his banner against sin, 
 the world, and the devil, and continuing his faithful soldiers 
 and servants to our lives' end. Hear us, O Lord, and an- 
 swer us according to the multitude of thy mercies, through 
 Jesus Christ, our Saviour ; and let the words of our mouth, 
 and the meditation of our hearts, be acceptable in thy sight, 
 O Lord, our strength and our Redeemer. Amen. 
 
LECTUEE XYTL 
 
 VANITY FAIR. 
 
 Far from my thoughts, vain world, begone, 
 Let mj' religious hours alone : 
 From flesh and sense I would be free. 
 And hold communion, Lord, with thee. 
 
 My heart grows warm with holy fire. 
 And kindles with a pure desire. 
 To see thy grace, to taste thy love, 
 And feel thine influence from above. 
 
 When I can say that God is mine. 
 When I can see thy glories shine, 
 I'll tread the world beneath my feet, 
 And all that men call rich and great. 
 
 Psalm cxix. 37. 
 
 tTJRlS AM'AT MUrS ETES FROM BEHOLDING YANITT; AND QUICBOSN THOU ME 
 IN THT WAT. 
 
 What a suitable prayer, my brethren, is this for 
 the Christian pilgrim, at every step which he takes 
 in his progress through this world of sin and vanity 
 to the place of his everlasting rest ! We have already 
 had set before us, in a strong light, what the believer 
 may encounter from the assaults of his adversary 
 the devil ; and we have now to direct our thoughts 
 to the treatment he may expect from another adver- 
 sary, even this present evil world. This is admi- 
 rably depicted by our author in his description of 
 
240 LECTURE XVII. 
 
 Christian and Faithful in Vanity Fair. May we 
 all perceive and understand the important truths 
 which this figurative representation is calculated to 
 convey ! We have to consider in our present Lec- 
 ture, 
 
 I. The interview which our pilgrims had with 
 Evangelist, before they entered the town of Va 
 nity. 
 
 II. A description of the fair which was held at 
 that place ; and 
 
 III. The reception which the pilgrims there met. 
 
 I. As to their interview with Evangelist. Soon 
 after Talkative had parted from them, they were 
 both much overjoyed at the sight of Evangelist 
 coming to them. They welcomed him with the 
 sincerest affection, and he breathed out for them the 
 expression of his unfeigned love and good will. At 
 his desire they each related all the travail that had 
 befallen them by the way, since he last parted with 
 them. When he heard of this, he congratulated 
 them both for having continued in the way, not- 
 vi'ithstanding the many infirmities which they had 
 betrayed. And he added a most animating exhor- 
 tation to continue steadfast and unmovable, even 
 unto the end. He pointed out how necessary it 
 was for them, in their further progress, to watch 
 and strive, as they were stiil (to use his own ex- 
 pressive termj within gunshot of Satan. More- 
 over, Evangelist being a prophet, he warned the 
 pilgrims what they must expect presently from this 
 evil world. The town to which he pointed, and 
 which they would soon have to enter, would prove 
 to them a scene of severe trial and sufferins". There 
 
VANITY FAIR. 241 
 
 he forewarned them, one of them would be put to 
 death, and intimated that the martyr would be m^ore 
 favoured than his fellow. Earnestly therefore did 
 he exhort them to be strong, to quit themselves like 
 men, and not to be moved by any of the things 
 which they should suffer, but to endure as seeing 
 Him who is invisible. 
 
 We may here briefly remark, that the Lord ge- 
 nerally prepares his believing people for approach- 
 ing trials by special privileges and special com- 
 munications of his grace. If you, dear brethren, 
 are pursuing your way to Zion, and any special 
 dangers and difficulties are in your path, wait only 
 upon God in the diligent use of every appointed 
 means of grace, and you shall be strengthened and 
 prepared for the approaching conflict. While you 
 dihgently ply the throne of grace, prayerfully study 
 the Holy Scriptures, or faithfully attend to the mi- 
 nistry of the Avord, you shall receive the light and 
 instruction, the warninor and encouraoement, which 
 you need. Many things which were too hard for 
 you shall be made plain when you go into the sanc- 
 tuary of God. You shall know from your own ex- 
 perience that a faithful ambassador is health. The 
 precious truths which he proclaims to you shall be 
 health to your soul. When he warns you of the 
 craft and subtilty of the devil, puts you on your 
 guard against your indwelling foe, or sets before you 
 what you have to expect from the pleasures and the 
 cares, the business and the amusements of the world, 
 you shall find his exhortations a word in season. 
 And though bonds and afflictions may await you, 
 w^hen you hsten to the animating words of the Cap- 
 tain of your salvation : " Fear none of those things 
 which thou shalt suffer ;" and, " Be thou faithful unto 
 
 21 
 
242 LECTURE XVIT. 
 
 death, and I will give thee a crown of life," your 
 courage and your faith will alike revive, and you 
 will feel that you " can do all things through Christ 
 who strengthens you." The solemn admonition of 
 Evangelist will sink deep into your heart, when he 
 says, " Let the kingdom be always before you, and 
 believe steadfastly concerning things that are invi- 
 sible. Let nothing that is on this side the other 
 world get within you. Look well to your own 
 heart. Set your face hke a flint ; and remember 
 you have all power in heaven and earth on your 
 side." 
 
 n. We pass on now to the description of Vanity 
 Fair. When the two pilgrims had got out of the 
 wilderness, they beheld the town of Vanity before 
 them. In this place a fair is held all the year long. 
 And this is of very ancient standing. From the 
 earliest times there were pilgrims to the Celestial 
 City ; and the great enemy perceiving that they 
 passed through this town of Vanity, determined to 
 set up a fair here, that he might entice and seduce 
 them from the narrow way. The merchandise sold 
 at this fair is of the most various kinds. There is 
 something adapted to the almost endless variety of 
 human tastes and inclinations and passions. There 
 are houses and lands, places and honours, titles and 
 preferments, countries and kingdoms, carnal delight, 
 and that of all sorts, set out and displayed in the 
 most enticing form, silver and gold, pearls and pre- 
 cious stones. In short, all sins, all follies, all vani- 
 ties, all pleasures and pursuits, that can ever entice - 
 the heart from God, are here exhibited. Here pre- 
 sumptuous sinners are seen to draw iniquity with 
 cords of vanity, and sin as it were with a cart-rope. 
 
VANITY FAIR. 243 
 
 Here the votaries of superstition are taken with 
 superstitious vanities. Here the god of this world 
 maintains his sway by filling- the minds of men 
 with worldly objects, and bHnding their eyes to the 
 amazing reahties of eternity ! And here the gene- 
 rahty walk in the vanity of their minds, too busy or 
 too thouo-htless to attend to the one thincr needful. 
 The peculiar sins and vanities of every separate 
 nation were exposed for sale ; and the wares of 
 Bab3^1on were greatly promoted by the fair. Our 
 pilgrims were obliged to go through the midst of 
 this fair. In order to avoid it a man must needs go 
 out of the world. The Prince of princes went 
 through it himself, in the days of his humiliation, 
 but he had no mind for any of its merchandise ; 
 and he passed through it without casting so much 
 as the slightest wish or thought after any of the 
 glittering attractions which it spread before him. 
 
 Here let us pause to commune for a httle while 
 with our own hearts. Have we, my brethren, made 
 a proper estimate of things temporal and things 
 eternal ? In what light do we regard this present 
 evil world ? Do we love it, and walk according to 
 the course of it, and are we seeking our happiness 
 in the attainment of any of the ghttering and entic- 
 ing objects which it spreads before us ? Or are we 
 evidentl}^ people of another spirit, not of the world, 
 even as our Divine and glorious Master was not of 
 this world — having our conversation in heaven, and 
 setting our affections on things above, not on things 
 of the earth ? The true Christian, my brethren, as 
 he becomes spirituall3''-minded, and conformable to 
 his Saviour's image, looks upon the world, with all 
 its pomps and vanities and empty show, in some 
 uch hght as a grave and wise person regards the 
 
244 LECTURE XVII. 
 
 bustle and the baubles, the stir and excitement, the 
 dissipation and the noise, of a country fair. In the 
 believer's eyes, the whole world is the town of Va- 
 nity. He sees mankind, in general, walking in vain 
 show and disquieting themselves in vain. All ranks 
 and deorees of men, as they are uninfluenced by 
 true religion, are walking in vanit3^ " Surely men 
 of low degree are vanity, and men of high degree 
 are a lie : to be laid in the balance they are alto- 
 gether lighter than vanity. All the strivings of 
 ambition, the contentions of avarice, the vices of the 
 wicked, the frivolities of the gay, and the decora- 
 tions of the vain, make up the fair of vanity. Ever 
 since our first parents forsook the fountain of living 
 water, it has been the fatal propensity of all their 
 descendants to hew out for themselves broken cis- 
 terns, which can hold no water. People try, in the 
 endless variety of pursuits, to fill up the aching void 
 which they have in their hearts. But their efforts 
 are in vain. They weary themselves in the fire for 
 very vanity. The more they try, the more they are 
 convinced that the " bed is shorter than that a man 
 can stretch himself on it, and the covering narrower 
 than that a man can wrap himself in it." 
 
 " In vain we hope from earth to find 
 Some solid good to fill the mind; 
 We try new pleasures, but we feel 
 The inward thirst and torment still." 
 
 All the sinful lusts and pleasures of the world, all 
 the attractive and alluring objects which it has to 
 present, are but the different stalls in the fair of 
 vanity. But however largely we may trade in any 
 of its merchandise, or with whatever variety of it 
 we may load ourselves, we are sure to find, and 
 
VANITY FAIR. 245 
 
 pronounce in the end, that all is vanity. Neither 
 sin, nor pleasure, nor business, nor riches, nor 
 honours, nor all the delights of sense combined, can 
 impart solid satisfaction to the immortal soul. 
 "Vanity of vanities," says one who spoke from ex- 
 perience, " all is vanity and vexation of spirit." 
 But this is not all the mischief. This keen pursuit 
 of temporal things not only yields a certain harvest 
 of disappointment to all who engage in it ; in addi- 
 tion to this, it is the grand device of the Wicked 
 One, to withdraw the attention of mankind from the 
 consideration of their everlasting interests. By 
 decking out temporal objects and pursuits, and car- 
 nal gratifications, in bewitching array before them, 
 he succeeds in diverting them from the things 
 which belong to their eternal peace. Oh, what 
 vain and empty objects are a sufficient bait to entice 
 the children of men from resolutely pursuing the 
 chief good ! How do they sin against their own 
 mercies by following after lying vanities, empty 
 delusions, and hurtful lusts, which cannot profit ! 
 The merchandise of Rome, the lightest of all vani- 
 ties, which consists in 
 
 " Indulgences, dispenses, pardons, bulls," 
 
 was more suited to a dark and ignorant age. Oh, 
 if men felt the preciousness of the vital truths 
 which burst forth so brightly at the glorious Re- 
 formation ; if they knew from experience the suffi- 
 ciency of holy Scripture to make them wise unto 
 salvation, how httle store would they set by the 
 wares of Babylon ! There is little danger that the 
 true Protestant, whose heart is established with 
 grace, should be carried away with these delusions. 
 «' Will a man leave the snow of Lebanon, which 
 
 21* 
 
246 LECTURE XVII. 
 
 cometh from the rock of the field ? Or shall the 
 cold flowing waters that come from another place 
 be forsaken ?" But however it may be with those 
 that are naturally inclined to superstitious vanities, 
 we have perhaps more to apprehend from profane- 
 ness and ungodhness, and the impious productions 
 and perverse reasonings of skeptics and infidels, and 
 oppositions of science, falsely so called. Let us 
 constantly recollect, how easy a thing it is for our 
 light and carnal minds to be drawn aside and en- 
 ticed by the various allurements which will be 
 presented to us in this deceitful and ensnaring 
 scene. Whatever be our peculiar weak point, or 
 special infirmity, we are sure to meet with some 
 object which will especially appeal to it. We can- 
 not doubt for a moment, that all w^ho are hving in 
 known sin, and thus indulging their unruly wills 
 and affections, are hfling up their souls unto vanity. 
 Neither can there be less hesitation in pronouncing 
 the same sentence upon all who are evidently 
 "lovers of pleasure more than lovers of God." In 
 addition to all this, let us every one tremble to think 
 that things, lawful in themselves, when sought or 
 possessed in a manner which is inconsistent with 
 "seeking first the kingdom of God and his right- 
 eousness," even these become the snares of Satan, 
 to draw our souls in the downward path. And if 
 we are loving or pursuing any object, however law- 
 ful or innocent in itself, so as to transgress this rule, 
 we too have been drawn aside, and we also have 
 lifted up our soul unto vanity. The true Christian 
 must needs pass through Vanity Fair. But while 
 in the world, he must not be of the w^orld. He 
 nmst dare to be singular. He must follow the 
 steps, and bear the image, and breathe the spint 
 
VANITY FAIR. 
 
 24T 
 
 of Him who endured the cross and despised the 
 shame. Oh ! if vou would know the fehcity of 
 communion with God, and rejoice with the glad- 
 ness of his people, " Be not conformed to this world, 
 but be ye transforme.d by the^ renewmg of your . 
 minds." ^l ■ ■ : '^ ^^ ' ■■' ' ^ \' 'i 
 
 III. The reception which our pilgrims met in 
 the town of Vanity was to be the last head for our 
 present consideration. As they entered into the ^ 
 fair, all the people were moved, and the town it- ) 
 self was quite in an uproar about them. There 
 w^ere especially three things which excited the as- 
 tonishment of the people with regard to Christian 
 and his faithful companion, viz., their dress, their _ 
 sneech, and th eir contempt for., the merchandise 
 that was sold ^Ihe fair." Their dress was wholfy 
 different from the raiment worn by all the people who 
 traded at the fair. This caused them to be people 
 wondered at, as if they were outlandish men. The 
 like impression was also produced by their lan- 
 guap-e. Very few could understand what they 
 said! The pilgrims spoke the language of Canaan, 
 but they that kept the fair were men of this world, 
 so that" they seemed barbarians each to the other. 
 And what still more struck all the traders at the 
 fair, was thef indiffer ent eyej^ with which the pil- 
 ^ ms viewed all the if Tittenng and attractive objects 
 
 that surrounded them on every Side. 1 hose same 
 wares, which shone so bright and looked so enticing j 
 in the eyes of the multitude, had no attraction for / 
 our pilgrims. They cared not so much as to look 
 upon them ; and when they were called upon to 
 buy, as if conscious that the avenues to temptation 
 mu>t be closed, they would put their fingers in their 
 
r 
 
 248 LECTURE XVII. 
 
 ears and cry, " Turn away mine eyes from behold 
 ing vanity !" Then they would look upward, as 
 signifying that their trade and traffic was in heaven. 
 Being asked " what they would buy," they rephed, 
 "We buy the truth." This strange answer, as 
 well as their strange appearance, and their non- 
 compliance Avith the customs of the fair, caused 
 them to be mocked and derided. They were soon 
 after taken up, and had to their examination. The 
 pilgrims gave a plain and faithful account of them- 
 selves. But in spite of this, they were considered 
 by their examiners as mad, or people who came to 
 make nothing but confusion. Thus they were 
 shamefully treated, and put into a cage to be re- 
 viled ; while the lord of the fair laughed, and 
 rejoiced at what was done to them. But the per- 
 secuted pilgrims behaved with such meekness and 
 wisdom, and patience and kindness, that they won 
 by this conduct a party to favour them, even from 
 some men of the fair, who were less prejudiced 
 than the rest. When this party ventured to speak 
 on their behalf, violent altercations took place, and 
 blows ensued. All this commotion was laid to the 
 charge of the pilgrims, though they had not taken 
 the slightest part in it. Upon this they were se- 
 verely beaten, and treated with the utmost rigour. 
 But in the midst of this they behaved themselves 
 yet more wisely, and bore what they suffered in 
 such a manner, that several others (though few in 
 com])arison to the rest) were won to their side. 
 This only increased the rage of their adversaries ; 
 and they threatened that neither cage nor iron 
 should serve their turn, but that they should die 
 for what they had done, and for deluding the men 
 
# 
 
 
e 
 
VANITY FAIR. 249 
 
 of the fair. Thus were they thrust into the prison, 
 and their feet made fast in the stocks. 
 
 See here a specimen of the spirit of the world, 
 and the manner in which it shows its hostihty to 
 the true-hearted followers of Christ. The nominal 
 Christian an^ the mere formahst, whose faith is 
 dead, escape all this opposition. The world cannot 
 hate them, for they are of the world, and the world 
 will love its own. But if you are a Christian in- 
 deed, and faithful to Him who has called you to be 
 his soldier, the reproaches of them that reproached 
 Him will come upon you. When you pass through 
 Vanity Fair — I mean, when you are necessarily 
 brought in contact with the thoughtless triflers who 
 have no practical fear of God before their eyes, 
 men of the world, who have their portion in this 
 life, and who are spending their days in vanity, 
 and who are expending all their energies in pur- 
 suing the honours or the riches, the pleasures or 
 amusements of life — when, I say, you come in con- 
 tact with these, if you are true to your principles, 
 you are sure to be wondered at and reviled. The 
 offence of the cross is not ceased, yea, and " all 
 that will live godly in Christ Jesus shall suffer per- 
 secution." Satan is the lord of Vanity Fair. He 
 is the god of this world, who Winds the eyes of them 
 that believe not. And all who throng the broad 
 road of destruction, and walk according to the course 
 of this world, are actuated by " the prince of the 
 power of the air." He it is who works upon their 
 pride and envy, and thus stirs up their opposition 
 and hatred to the people of God. If they see you 
 manifesting the spirit of a Christian, and resolutely 
 setting your face as a flint against all the sins and 
 follies, and vanities and delusions of the age and 
 
250 LECTUBE XVII. 
 
 the place where you live, they will think it strange 
 that you run not with them into the same excesses. 
 Those who know nothing of the power of true reli- 
 gion will be especially amazed at your dress, your 
 speech and your indifference to the things in which 
 they so greatly delight. By your dress, I mean 
 that raiment which you have put on by faith, and 
 which you avow as the only ground of your accep- 
 tance before God — the righteousness and atonement 
 of your divine Saviour. You have given up the 
 vain effort of estabhshing your own righteousness. 
 As a self-despairing sinner, you have fled for par- 
 don and acceptance to Him whose blood cleanseth 
 from all sin, and whose obedience is a robe of 
 righteousness to all that beheve. You can say, 
 
 " Since the dear hour that brought me to thy foot, 
 And cut up all my follies by the root, 
 I never trusted in an arm but thine, 
 Nor hoped but in thy righteousness divine." 
 
 Now, this entire renouncing of our own works, and 
 single dependence for justification on Christ alone, 
 gives wonderful ofllsnce to the self-righteous, the 
 worldly, and all who have never been thoroughly 
 convinced of sin. It is an astonishing fact, that 
 notwithstanding their wicked lives, their habitual 
 neglect of known duty, their love of pleasure and 
 of amusement, the great bulk of unconverted peo- 
 ple are still hoping to be saved by something that 
 they do, and cannot entertain the notion of being 
 saved in any other way. Again, when the men of 
 this world meet with a true Israelite coming, as it 
 were, out of Egypt, and delivered from the yoke 
 of Satan and the bondage of this present evil 
 world, they " hear a language which they under- 
 
VANITY FAIR. 251 
 
 Stand not." If you speak the language of Canaan, 
 and have your speech seasoned with grace, when 
 you speak of the things which are known to all the 
 children of God — the wickedness of the heart, the 
 preciousness of Christ, the evil of sin, and the 
 difficulty of believing — you will appear to many as 
 one that speaks a foreign language. But it is espe- 
 cially by your holy indifference and superiority to 
 the vain delights and entangling cares of this pre- 
 sent evil world that you are to prove yourself to be 
 numbered among the peculiar people. You must 
 let your moderation be known unto all m^en. You 
 must show that you are crucified to the world ; that 
 you set very light by the glittering and enticing 
 objects which others so eagerly pursue ; that your 
 real business is about heavenly things ; and that 
 you are taught 
 
 " To scorn the trifles of a day 
 For joys which none can take away." 
 
 Learn, however, a lesson of caution from the con- 
 duct of our pilgrims. The Prince of this world 
 has so much in you, that you cannot be exposed, 
 without danger, to the special temptations which 
 you will meet. Stop up, therefore, the avenues of 
 temptation. Shut your eye to every sight, and stop 
 your ear to every sound, that would allure you 
 from the right way ; and cry earnestly to the God 
 of your salvation, " Turn away mine eyes from 
 beholding vanity." Still look up, as you proceed 
 on your way, for larger supplies of heavenly grace, 
 and show plainly that your citizenship is above. 
 Remember that the truth of God is all that is really 
 worth your possessing. " Buy the truth and sell it 
 not." Buy u at any price, and sell it at no price 
 
252 LECTURE XVII. 
 
 And if you be reproached or reviled, and all man- 
 ner of evil spoken of you, falsely, for Christ's sake, 
 care not for it. Only be anxious to suffer as a 
 Christian. Endeavour to manifest the mee^mess 
 and forbearance and forgiveness of Him by whose 
 name you are called, and all shall be well. The 
 example which you show of patience, and of suffer- 
 ing affliction, shall stop the mouths of gainsayer^ ; 
 and by God's blessing, some who obeyed not the 
 word, shall, without the word, be won by the beha- 
 viour which they witness. Whatever reproaches 
 may be laid upon you, and whatever false charges 
 may be brought against you, see that you behave 
 yourself wisely in a perfect way. "When you are 
 reviled, revile not again. When you suffer, do not 
 threaten, but commit yourself to Him who judgeth 
 righteously. Be not overcome of evil. Let not 
 the evil treatment which you receive stir up a re- 
 vengeful, angry spirit in you. "Love ye your 
 enemies, and pray for them which despitefully use 
 you. Such a testimony is sure to speak powerfully 
 and effectually to the consciences of some who wit- 
 ness it. Satan may rage and stir up his adherents 
 to greater violence, when he perceives that through 
 your means his party is weakened ; and you may 
 be brought into great outward distress. But as Paul 
 and Silas, when they had been beaten and thrust 
 into an inner prison and their feet made fast in the 
 (Stocks, were still joyful and happy, and were 
 enabled to make the gloomy cells of their prison 
 echo at the midnight hour with the hymns of praise 
 \vhich they chanted together ; so shall it be with 
 you, in every trouble which you encounter for con- 
 science sake. If your sufferings abound for Christ, 
 your consolations shall abound by Christ. And if 
 
VANITY FAIR. 253 
 
 he bless you, and give you inward peace, and cause 
 his face to shine upon you, what have you then to 
 fear from outward trouble ? You shall have a song 
 in the night, and you shall sweetly sing, 
 
 " Let earth against my soul engage, 
 And fiery darts be hurled, 
 Now I can smile at Satan's rage, 
 And face a frowning world." 
 
 God grant that we may all obtain this inward peace, 
 this sweet sense of our personal interest in Christ, 
 and then we shall be no more moved by any out- 
 ward distress than those who are comfortably sit- 
 ting inside the house are moved by the ratthng of 
 the hail upon the outside of the tiles ! 
 
 THE HYMN. 
 
 Let worldly minds the world pursue, 
 
 It has no charms for me ; 
 Once I admired its trifles too. 
 
 But grace has set me free. 
 
 Its pleasures now no longer please, 
 
 No more content afford ; 
 Far from my heart be joys like these. 
 
 Now I have known the Lord. 
 
 As by the light of opening day 
 The stars are all concealed ; 
 
 So earthly pleasures fade away 
 When Jesus is revealed. 
 
 Creatures no more divide my choice, 
 
 I bid them all depart ; 
 His name, and love, and gracious voice, 
 
 Have fixed my roving heart. 
 
 Now, Lord, I would be thine alone, 
 
 And wholly live to thee ; 
 But may I hope that thou wilt own 
 
 A worthless worm like me ? 
 
254 LECTURE XVII. 
 
 Yes ! though of sinners I'm the worst, 
 I cannot doubt thy will ; 
 
 For if thou hadst not loved me first, 
 I had refused thee still. 
 
 THE PRAYER. 
 
 O merciful God ! We bless and praise thy holy name for the 
 gift of thy dear Son, our Saviour Jesus Christ, who gave him- 
 self for our sins, that he might deliver us from this present 
 evil world, according to the will of God and our Father. 
 Send thy Holy Spirit into our hearts, and grant tiiat we may 
 all partake of the precious benefits which the Redeemer of 
 the world has procured for his people. We are fallen, guilty, 
 and depraved sinners, surrounded with objects on every side, 
 that strive to entice us from the narrow way of life. Turn away 
 our eyes from beholding vanity ; and quicken thou us in thy 
 way. Thou knowest us to be set in the midst of so many 
 and such great dangers, that by reason of the frailty of our 
 mortal nature we cannot always stand upright ; give us, we 
 most humbly beseech thee, all needful instruction, and all 
 sufficient supplies of grace and strength, to support us in 
 every trying scene through which we are appointed to pass. 
 We know not what is before us : but Thou knowest. And 
 thou hast warned us that in the world we shall have tribula- 
 tion, and that all who will live godly in Christ Jesus must 
 suffer persecution. May we set our faces as a iiint, and in thy 
 name, and in thy strength, may we overcome not only all 
 the wiles of the devil, and the lusts of the flesh, but all the 
 pomps and vanities of this wicked world. Oh ! teach us to 
 make a proper estimate of the life which now is, and the life 
 of the world to come. While we are in the world may we 
 declare plainly that we are not of the world. May we have 
 our conversation in heaven, and set our affections on things 
 above, and not on things on the earth. There be many that 
 say, " Who will show us any good ?" but Lord, lifl thou up the 
 light of thy countenance upon us. Thou only art a suitable 
 portion for our souls. Thou only art able to satisfy us, and 
 make us happy both here and ibr ever. Except thou bless us, 
 what good will our life do us ? We shall but walk in a vain 
 show, and disquiet ourselves in vain. Oh ! turn us Irom all 
 our idols and vanities ; and grant, Lord, that there may be 
 nothing, either in heaven above or in the earth beneath, to 
 occupy that place in our hearts which belongs to thee. May 
 we never be ashamed to confess the faith of Chrisi crucified , 
 
VANITY FAIR. 255 
 
 and may we declare plainly whose we are and whom we 
 serve. Grant that as strangers and pilgrims we may abstain 
 from fleshly lusts, not fashioning ourselves according to the 
 children of this world ; but may we put on the Lord Jesus 
 Christ, and know nothing as the ground of our hope but his 
 atoning blood and his justifying righteousness. May we 
 speak ''the language of the heavenly city to which we are 
 tending ; and may our speech be always with grace seasoned 
 with salt. And grant, Lord, that we may always manifest a 
 holy indifference^to every thing which this world has to be- 
 stow, that v.-e may never follow after any of its carnal de- 
 lights, or be led by any of its covetous desires. Hear us, O 
 gracious Father, and uphold us by thy right hand, arnid all 
 the snares and temptations that we meet on our pilgrimage, 
 until we are brought to the heavenly Canaan, to see thy face 
 and sing thy praise for ever, through Jesus Christ our 
 Saviour. Amen. 
 
LECTURE XVIII. 
 
 THE FAITHFUL MARTYR. 
 
 Why should I shrink at pain and wo, 
 
 Or feel at death dismay ? 
 I've Canaan's goodly land in view, 
 
 And realms of endless day. 
 
 Apostles, martyrs, prophets, there 
 Around my Saviour stand ; 
 
 And soon my friends in Christ below 
 Will join the glorious band. 
 
 Jerusalem ! my happy home ! 
 
 My soul still pants for thee ; 
 Then shall my labours have an end, 
 
 When I thy joys shall see. 
 
 Revelations ii. 13, 
 
 I KNOW THY WORKS, AXD WHERE THOU DWELLEST, EVEN WHERE SAIAN'S 
 SEAT IS : AND THOU HOLDEST FAST MY NAME, AND HAST NOT DENIED MY 
 FAITH, EVEN IN THOSE DAYS WHEREIN ANTIPAS WAS MY FAITHFUL MARTYR, 
 WHO WAS SLAIN AMONG YOU, WHERE SATAN DWELLETH. 
 
 It is remarkable that so littJe is said in the Holy 
 Scriptures concerning the noble army of martyrs. 
 The Spirit of God well knew the tendency there is 
 in man unduly to exalt his fellow-man, and to regard 
 with something of superstitious veneration those who 
 have laid down their hves in testimony of the truth. 
 For this reason, it is probable, a wise silence is 
 generally observed in the Bible concerning the 
 numbers that in every age, and especially in the 
 first age of the gospel, resisted unto blood. Here 
 
 256 
 
THE FAITHFUL MAKTYR. 257 
 
 and there, it is true, this silence is broken ; and as 
 a specimen of the rest, we have the individual 
 martyr brought before us. The verse which has 
 just been read is an instance of this kind. The 
 great and busy city of Pergamos was so completely 
 given to sin and wickedness, idolatry and secularity, 
 that the Lord testifies concerning it, that it was 
 Satan's seat. Here, however, he had a faithful 
 remnant of upright followers, who shone as lights 
 in a dark place ; but so violent was the persecution 
 excited by Satan and his adherents against the 
 Christians, that here Antipas, the Lord's faithful 
 martyr, was put to death. His death, however, did 
 not induce the rest of the Christians to renounce 
 their profession. " They held fast their Saviour's 
 name, and did not deny his faith, even in those 
 days v/herein Antipas had been slain among them, 
 where Satan dwelt." 
 
 You will perceive at once how easily all this may 
 bv3 applied to our present subject — the martyrdom 
 of Faithful in the town of Vanity. The trial to 
 which he was brought clearly shows that he too 
 dwelt where Satan's seat was estabhshed. He, hke 
 Antipas, suffered for the truth ; and Christian was 
 encouraged, by the martyrdom of his fellow, to hold 
 fast his Saviour's name, and not to deny his faith. 
 We shall consider, 
 
 L The trial of Faithful in the town of Vanity. 
 IL The manner in which he suffered ; and, 
 in. The effects that resulted from his sufferings. 
 
 May the consideration of these particulars turn to 
 the profit and edification of every one of us ! 
 
258 LECTURE XVIII. 
 
 I. The trial of Faithful is first to engag-e our 
 attention. This is described by our author with 
 his own peculiar genius ; and the iniquity of the 
 whole proceeding is well calculated to impress 
 upon our minds, that the place where it occurred, 
 viz., the town of Vanity, was indeed the seat of 
 Satan. 
 
 When the two pilgrims were in the prison, they 
 recalled the intimation of Evangelist, that one of 
 them should suffer death in this place ; and they 
 each secretly wished that it might be his lot here to 
 finish his course. They left this, however, to the 
 wise Disposer of all events. The judge that was 
 to try them was called Hate-good. They were ac- 
 cused of disturbing the fair, causing commotions, 
 and making a party in opposition to the interests 
 of the lord of the place. Faithful, whose spirit was 
 stirred within him, boldly answered in their defence, 
 and concluded by defying the king of that town, as 
 the eneroy of the Sovereign whom they served. 
 The witnesses that appeared to testify against them 
 were Envy, Superstition and Pickthank. Envy 
 brought the most grievous things to the charge of 
 Faithful ; especially that he diffused certain disloyal 
 notions, and that he had heard him affirm, that 
 Christianity and the customs observed in the town 
 of Vanity were diametrically opposite and could 
 not be reconciled. Superstition testified that he 
 knew little, and wished to know less, of Faithful ; 
 but that he was a pestilent fellow, who had said, 
 that the religion of the town was nought, and that 
 no man by it could please God ; thus making all 
 their worship in vain, and implying that the citizens 
 of that good town were in a state of rebellion, and 
 as such were exposed to the vengeance of the great 
 
THE FAITHFUL MARTYR. 259 
 
 King. Much to the same purpose was the evidence 
 )f Pickthank. He accused Faithful of having railed 
 against their sovereign prince, and having spoken 
 contemptuously of their chief nobles, Old-Man, Car- 
 nal-Delight, Luxurious, Vain-Glory, and others of 
 the like kind, who were great men, and high in 
 authority in the town of Vanity. In addition to 
 which he deposed, that his lordship himself, Judge 
 Hate-good, then presiding in court, had not escaped 
 the slanderous tongue of the prisoner at the bar. 
 After this evidence had been given, the judge ad- 
 dressed Faithful in the most enraged manner, and 
 only permitted him, as a signal favour, to speak for 
 himself. Well was Faithful able to make his own 
 defence. As to the charges of Envy, he declared 
 he had only said : " Whatever customs were con- 
 trary to the word of God, were contrary to Chris- 
 tianity." To the testimony of Superstition this was 
 his reply : he had said, " Saving faith must rest 
 upon the Divine word ; and whatever is thrust into 
 the worship of Gcd, which is not agreeable to that 
 word, will not be profitable to eternal life." The 
 evidence of the last witness he treated in a different 
 manner ; boldly affirming (not in a raihng manner, 
 but with all gravity) that the prince and the nobles 
 and the judge of that town, were all the enemies of 
 his Sovereign, and that they deserved to be banished 
 from the world, and shut up in the Tophet prepared 
 of old for the king and all his adherents ! The 
 judge then addressing the jury, summed up the 
 evidence, and reminded them of the confession of 
 the prisoner. He then instructed them concerning 
 the law in such a case, and cited the persecuting 
 edicts made by tyrants of former times as so many 
 precedents for the kind of verdict they were bound 
 
260 LECTURE XVIII. 
 
 to give. The twelve jurymen who sat on this trial 
 were admirably adapted to receive, without a doubt, 
 the testimony of Superstition and Envy, and to 
 bring in a verdict that would be most agreeable to 
 such a judge as Hate-good. Blindman was theii 
 foreman, and Malice and Heady, Liar and Cruelty, 
 Hate-light and Implacable, were very conspicuous 
 in the business. These gentlemen of the jury were 
 all agreed in their verdict, which was that Faithful 
 was guilty, and deserving of death. They mutually 
 confirmed each other in this sentence by every one 
 expressing his private opinion. Bhndman said, "I 
 see clearly this man is a heretic !" Malice said, 
 "I hate the very looks of him!" Heady repeat- 
 edly cried out, " Hang him ! hang him !" Enmity 
 declared, " My heart riseth against him !" Cruelty 
 thought hanging was too good for him ; and Im- 
 placable declared, that might he have all the world, 
 he could never be reconciled to him. What chance 
 had poor Faithful, when he had fallen into such 
 hands ? He was condemned to die a most cruel 
 death. 
 
 What an affecting view does this trial afford of 
 the enmity of the world to the faithful follower of 
 Christ ! From the very beginning has this been 
 evinced. In every age, he that was born after the 
 flesh has persecuted him that was born after the 
 Spirit ; and so is it now. Why are children of this 
 world so ready to judge and condemn the harmless 
 and unoffending followers of Christ ? Why do they 
 speak of them so cruelly, so spitefully, and so dis- 
 dainfully? And why do they act towards them in 
 the manner that they do ? The great root of all this 
 lies in an unconverted heart, which is enmity against 
 God. All unconverted men are opposed to the per- 
 
THE FAITHFUL MARTYR. 261 
 
 hct character of God. His truth and his justice, 
 his hohness and his sovereignty, they cannot en- 
 dure. But all faithful people bear some resemblance, 
 however faintly, and reflect something, however 
 dimly, of the image of their Father w^ho is in heaven. 
 The sight of this stirs up the secret enmity of their 
 hearts. " The wicked seeth the righteous, and 
 gnasheth upon him with his teeth." In addition to 
 this, the daily life and conversation of a true believer 
 is a constant reproof to those who are living in plea- 
 sure and vanity, and w^orldliness and sin. " He 
 that is upright in the way is abomination to the 
 wicked." Those, my brethren, w^ho are uninflu- 
 enced by true religion, summon up the people of 
 God to a tribunal of their own erecting. They exalt 
 their own carnal reason to the judgment-seat. That 
 carnal reason which is enmity to the law of God, 
 that reason they make to sit in judgment, w^hich 
 left to itself can do nothing else than hate every 
 thing that is good. Such a judge as this is deter- 
 mined beforehand to condemn the faithful. He 
 records with pleasure, and sums up with emphasis, 
 the testimony borne by envy and superstition and 
 men-pleasers, against the people of God. By wit- 
 nesses hke these, faithful men are charged with 
 turning the world upside down, thinking nobody 
 right but themselves, and condemning most of the 
 noble-minded people in the world because they do 
 not subscribe to their peculiar views and opinions. 
 This unjust judge will scarcely suffer the voice of 
 truth to speak a word in defence of the accused. 
 Or if a faithful voice be raised in self-defence, the 
 explanation that he makes is unheeded, w^hile his 
 bold and unhesitating condemnation of every thing 
 condemned by the word of God is hastily caught 
 
262 LECTURE XVIII. 
 
 up as a confession of his guilt. The bad passions 
 that are called into exercise, when truth is con- 
 demned upon such evidence, like a corrupt and 
 biassed jury, are all ready, from a variety of mo- 
 tives, to speak the fatal sentence and to condemn 
 the innocent. Seeing, my brethren, that we are all 
 liable, from our depraved and fallen nature, to form 
 such a corrupt judgment, to be abused by such false 
 witnesses, and to be actuated b}^ such unholy pas- 
 sions, ch, how earnestly ought we to pray for the 
 renewing power of the Holy Spirit to be exerted 
 upon our soul, that we may be renewed in every 
 part ! Oh, remember that if we are misled by a 
 wicked judgment, perverted by false appearance 
 and false testimony, and corrupted by sinful and 
 depraved affections, remember, I say, that this can- 
 not in the least extenuate our guilt. " Wo unto 
 them that call evil good, and good evil ; that put 
 darkness for light, and light for darkness ; that put 
 bitter for sweet, and sweet for bitter ; who justify 
 the wicked for reward, and take away the right- 
 eousness of the righteous from him." 
 
 II. We proceed now from the unrighteous sen- 
 tence which was pronounced upon Faithful, to 
 direct our thoughts to the execution of it. No 
 sooner had the wicked judge pronounced upon him 
 the sentence of death, than the men of the fair were 
 all eager to have it instantly inflicted, in the most 
 cruel manner that could be invented. They brought 
 him out, therefore, to do with him according to their 
 law. He was literally in his death conformable to 
 Him who for our sake endured the cross and de- 
 spised the shame. " The disciple is not above his 
 Master ; but every one that is perfect shall be as 
 
THE FAITHFUL MARTYR. 263 
 
 his Master. First they scourged him, then they 
 buffeted him, then they lanced his flesh with knives ; 
 after that, they stoned him with stones, then they 
 thrust him with their swords, and last of ^11 they 
 burnt him to ashes at the stake. Thus came Faith- 
 ful to his end. In one sense only he came to his 
 end, but not in another. He came indeed to the 
 end of his painful pilgrimage, and the end of his 
 bitter sufferings and persecutions. But in the 
 highest and noblest sense this was not his end. 
 The end of his earthl}^ trials was only the begin- 
 ning of his heavenly triumphs. Lo, there stood 
 behind the assembled multitude, a chariot and a 
 couple of horses waiting for him, and the moment 
 when his adversaries could hurt him no longer, he 
 was taken into the chariot, and straightway was 
 carried up through the clouds with the sound of a 
 trumpet, the nearest way to the Celestial Gate. 
 Like Antipas, the faithful martyr of Christ, he was 
 ?-lain among them where Satan dwelt. Like Anti- 
 pas, he endured as seeing Him who is invisible, 
 and was faithful even unto death ; and like him he 
 received from the gracious hands of his Saviour a 
 crown of hfe. 
 
 How animating, my brethren, it is to our faith, 
 to contem.plate the abundant grace which has con- 
 stantly been exhibited by the martyrs of Jesus, 
 when they were dehvered up unto death for Jesus' 
 sake ! They have solemnly appealed from the un- 
 righteous judgment passed upon them by their 
 fellow-men, to a higher tribunal, and they have 
 committed their cause to Him who judgeth right- 
 eously. But they have done this without any other 
 feehng tov/aids their cruel and enraged persecutors 
 than that cf jbve and eoEr.^passion, and pity and for- 
 
264 LECTURE XVIII. 
 
 giveness. Because they were abundantly com 
 forted within, and the Spirit of glory and of God 
 rested upon them, they could smile at death in its 
 most terrific form. They could smile at death, 
 because their Saviour smiled at them. " They 
 were tortured, not accepting deliverance, that they 
 might obtam a better resurrection. And others had 
 trial of cruel mockings and scourgings, yea, more- 
 over, of bonds and imprisonment. They were 
 stoned, they were sawn asunder, were tempted, 
 were slain with the sword." The ancient church 
 has furnished her full quota towards the formation 
 of the noble army of martyrs. It was wonderfully 
 augmented in the early ages of the Christian era, 
 when heathen emperors and pagan priests, excited 
 by the dragon, which is the devil, strained every 
 nerve to extirpate the new religion from the world. 
 And far more largely were the ranks of the army 
 increased, when the apostate church made herself 
 drunk with the blood of saints, and of the martyrs 
 of Jesus. The final complement has yet to be 
 made. Are we arming ourselves with a martyr's 
 mind ? Have we been instructed, with the piercing 
 eye of a strong and steadfast faith, to look not at 
 the things which are seen, but at the things which 
 are not seen ? Can we look further than the fire 
 and the fagot, the mocking and the scourging, the 
 edge of the sword and the violence of the fire, and 
 all the tortures that hellish rage can invent, or hu- 
 man cruelty can inflict ? Can we, I say, look 
 beyond all this, and see, as it were, behind the 
 multitude, the chariot and the horses, waiting to 
 convey, with the sound of a trumpet, the souls of 
 the faithful to the Celestial Gate ? Yea, can we see 
 heaven opened, and the glory of God, and Jesus 
 
THE FAITHFUL MARTYR. " 265 
 
 standing on the right hand of God ? Can we see 
 him ready to receive the immortal spirit, the moment 
 that it is released ffom its fetters of clay, and wait- 
 mg;' to crown it with glor}' and honour for ever and 
 ever ? Can we see the glorious manner in w^hich 
 all sufferings endured for Christ shall surely termi- 
 nate — all believers come out of their great tribula- 
 tion, and forming so vast a multitude, that they seem, 
 with their shining garments, like a cloud of glory 
 before the throne of God and the Lamb ? Say, my 
 brethren, should not a sight like this reconcile us to 
 any present sufferings that we meet in our way to 
 Zion ? " Wherefore, seeing we also are encom- 
 passed about with so great a cloud of witnesses, 
 let us lay aside every weight, and the sin which 
 doth so easily beset ns, and let us run with patience 
 the race that is set before us." 
 
 Hi. The effects that resulted from the death of 
 Faithful was the last head for our present consider- 
 ation. Christian was no unconcerned spectator of 
 what had befallen his faithful companion ; but he 
 held fast the profession of his faith, and denied not 
 his Master. He felt keenly the separating stroke 
 which had parted them asunder. The dehghtful 
 intercourse which these two had long enjoyed in 
 the ways of Zion, and the sweet counsel which 
 they had taken together, was now terminated. One 
 was taken and the other was left. As for Christian, 
 he had some respite, and was remanded back to 
 prison. He only remained there for a little season. 
 He v/ho overrules all things, so restrained and con- 
 trolled the rage of the adversary, that Christian, for 
 that time, escaped out of their hands and pro- 
 ceeded on his journey. Deeply as he felt the loss 
 
266 LECTUKE XVIII. 
 
 of his beloved comrade, he could not forbear re- 
 joicing greatly on his account. He rejoiced in the 
 noble profession which Faithful had witnessed ; and 
 he rejoiced in thinking that he was now far removed 
 beyond the reach of all the rage and violence and 
 malice of his adversaries. And thus he said, as he 
 parted from the place w^here his brother had re- 
 sisted unto blood, 
 
 " Sing, Faithful, sing, and let thy name survive ; 
 For, though they killed thee, thou art yet alive." 
 
 And now observe the unexpected manner in which 
 the void occasioned by the death of Faithful was 
 happily supplied. Christian went not forth alone 
 from the town of Vanity. There was a man called 
 Hopeful, (so made by the things which he had just 
 witnessed in the fair,) who joined himself to Chris- 
 tian's company, and entering into a brotherly cove- 
 nant, told him he would be his companion. Thus 
 one had died to bear testimony to the truth, and 
 another rises out of his ashes to cast in his lot with 
 Christian, and to be the companion of his pilgrim- 
 age. Neither was the happy determination of 
 Hopeful the only good that resulted from the mar- 
 tyrdom of Faithful. An impression had evidently 
 been produced in the town by what had occurred. 
 Hopeful told Christian, "that there were many 
 more of the men in the fair that would take their 
 time and follow after." 
 
 See here, my brethren, an affecting view of the 
 wonderful manner in which the Sovereign of the 
 universe overrules all events, even the most painful 
 and afflictive, for the good of the real Christian and 
 the enlargement of his true Church. Without being 
 exposed exactly to the same fiery trial which met 
 
THE FAITHFUL MARTYR. 267 
 
 our pilgrims and separated them in the town of 
 Vanity, all who are engaged in the Christian race 
 are tried continually by the stroke of death removing 
 their beloved companions out of their sight. The 
 nearest and most faithful of all Christian friends 
 are not suffered to continue, by reason of death. 
 One after another they drop off, and are carried 
 away.like leaves in autumn. But how^ever painful 
 may have been their passage, and however severe 
 their struggle with the last enemy, if only they 
 have departed in the true faith of Christ, we ought 
 to rejoice, rather than to weep, on their account. 
 What is death in its most dreadful form to all faith- 
 ful people ? 
 
 'Tis but the voice which Jesus sends 
 To call them to his arms." 
 
 We should remember that to die is gain ; and know- 
 ing surely that the souls of the faithful, after they 
 are delivered from the burden of the flesh, are in 
 joy and fehcity with their Saviour, we ought to dry 
 up our tears, and only be excited by what w'e have 
 seen, to hold fast the beginning of our confidence 
 steadfast unto the end, and to be followers of them 
 " who through faith and patience inherit the pro- 
 mises." He maketh the wrath of man to praise him, 
 and the remainder of wrath he restraineth. How" 
 continually are the devices of the wicked one made 
 to recoil upon himself ! He thinks to ruin the cause 
 of Christ by stirring up wicked men cruelly to 
 persecute the people of God, and causing some of 
 them to be put to death by w^ay of intimidating 
 others. But widely different does the result prove. 
 If Faithful dies. Hopeful springs up, as it were 
 from his ashes, to supply his place. Nay, so power 
 
268 LECTURE XVIII. 
 
 fully and conspicuously is the spirit of Christ 
 seen to rest upon his suffering saints and servants, 
 md such a strong contrast is their meekness and 
 i)atience and resignation, to the fury and rage and 
 cruelty of their adversaries, that the blood of the 
 martyrs has ever proved the seed of the church. 
 Not only are individuals induced, from what they 
 behold, to burst the cords which have hitherto 
 separated them from the people of God, and to 
 choose them, henceforth, as their companions and' 
 associates, but the town of Vanity is shaken by the 
 witnessing of such behaviour, and numbers there 
 seem only waiting for a favourable moment to turn 
 their backs upon the sins and follies and vanities 
 of the Vv'orld, and to unite themselves to the Lord 
 and his people, " in a perpetual covenant never to 
 be forgotten." Oh, if you would be eminently 
 useful in your day and generation — if you would 
 stop the mouths of gainsayers, and be the honoured 
 instruments of convincing others of the reality and 
 blessedness and excellence of true religion, en- 
 deavour to suffer as a Christian, and exemplify the 
 spirit of a faithful martyr, in all the trials and per- 
 secutions and contradictions that you meet with in 
 this vain world. Show such a spirit as this in your 
 daily walk and conversation, and in all the little 
 trials and annoyances that you have to encounter, 
 as well as in your severer and more pressing calamir 
 ties. Such a spirit as this can neither be hid nor 
 lost. When you never thought that any one was 
 taking notice, it will afterwards be found to have 
 been the happy means of kindling the beam of 
 heavenly hope in some who witnessed it, and 
 powerfully bringing home conviction to the hearts 
 of many beside. And be sure, every one of you, 
 
THE FAITHFUL MARTYE. 269 
 
 when good resolutions are put into your hearts, to 
 act upon them immediately. Imitate the prompt- 
 ness of Hopeful, who went out immediately to 
 Christian, and not the hesitation of those men in the 
 fair, who would take their time and follow after 
 Hopeful, who acted immediately upon his convic 
 tions, accompanied Christian all the way to the 
 Celestial City ; the men that waited for a more con- 
 venient season, for aught that appears to the con- 
 trary, continued to hnger in the town of Vanity, 
 and their good resolutions and convictions were 
 choked and stifled by the hurry and bustle and 
 fascinations of the fair. Act while the impression 
 is strong. Strike while the iron is hot. Rise up 
 and walk on the way to Zion while your conscience 
 is awake, and do not, by delaying, sufl^er it to slum 
 ber again. Delays are dangerous. 
 
 " Hasten, O sinner, to be wise, 
 And stay not for to-morrow's sun !" 
 
 Imitate him who said, " I will arise and go to my 
 father." And no sooner said this than it was done; 
 he arose and came to his father. Imitate Ijim who 
 testified, " I made haste, and delayed not to keep 
 thy commandments 
 
 s. 
 
 THE HYMN. 
 
 Lo ! round the throne, at God's right hand, 
 The saints, in countless myriads stand; 
 Of every tongue redeemed to God, 
 Arrayed in garments washed in blood. 
 
 Through tribulation great they came, 
 They bore the cross, despised the shame ; 
 From all their labours now they rest, 
 In God's eternal glory blessed. 
 23* 
 
270 LECTURE XVIII. 
 
 Hunger and thirst they feel no more ; 
 Nor sin, nor pain, nor death deplore ; 
 The tear is wiped from every eye, 
 And sorrow yields to endless joy. 
 
 They see their Saviour face to face', 
 And sing the triumphs of his grace; 
 Him, day and night, they ceaseless praise, 
 And thus the loud hosannas raise : 
 
 " Worthy the Lamb for sinners slain, 
 Through endless years to live and reign ; 
 Thou hast redeemed us by thy blood. 
 And made us kings and priests to God." 
 
 THE PRAYER. 
 
 O Lord, who hast prepared for them that love thee such 
 good things as pass man's understanding, pour into our hearts 
 such love towards thee, that we, loving thee above all things, 
 may obtain thy promises, which exceed all that we can de- 
 sire, or deserve. Thou hast assured us, that in the world we 
 must have tribulation ; yea, that through much tribulation we 
 must enter into thy kingdom. Grant, O Lord, that in all our 
 sufferings here upon earth, for the testimony of thy truth, we 
 may steadfastly look up to heaven, and by faith behold the 
 glory that shall be revealed; and being filled with the Holy 
 Ghost, may learn to love and bless our persecutors, by the 
 example o^thy first martyr Stephen, who prayed for his mur- 
 derers to thee, O blessed Jesus, who standest at the right 
 hand of God to succour all those that suffer tor thee. What- 
 ever trials or persecutions we may be called to endure, Lord, 
 grant that we may hold fast thy name, and not deny thy 
 laith, even though we dwell in the place where Satan retains 
 his seat. If it please thee, deliver us from the persecutions 
 of men. But if we are reviled and persecuted for righteous- 
 ness' sake, and have all manner of evil spoken against us 
 falsely, enable us to suffer as Christians, and to witness a 
 good confession. May we constantly speak the truth, boldly 
 rebuke vice, and patiently suffer for the truth's sake. Grant 
 that we may never shrink from any sufferings which thou 
 hast appointed for us on our way to heaven. May we endure 
 as seeing Him who is invisible. Oh ! may we never accept 
 of deliverance got by sinful means, that we may obtain a 
 better resurrection. May we be followers of thera who 
 
THE FAITHFUL MARTYR. 271 
 
 through faith and patience now inherit the promises ; and 
 reckon that the sufferings of this present time are not worthy 
 to be compared with the glory that shall be revealed. Only 
 bring us at last to the happy company, that have come out 
 of great tribulation, and washed their robes, and made them 
 white in the blood of the Lanjb, and are before the throne of 
 God, and serve him day and night in his temple ; and then 
 we shall be abundantly comforted for all our sorrows and 
 distresses in this vale of tears. Lord, arm us with a mar- 
 tyr's spirit, in which to meet all the trials and calamities'of 
 life, whether great or small ; that we may glorify thy holy 
 name, and not only with well-doing put to silence the igno- 
 rance of foolish men, but be the honoured instruments of con- 
 vincing the gainsayers, and winning some to the hope of the 
 gospel who have hitherto neglected thy great salvation. And 
 oh ! make us all faithful to our convictions. When we feel 
 our danger, and hear of the only remedy, may we remember 
 that now is the accepted time, and the day of salvation ; and 
 may we make haste and delay not to keep thy command- 
 ments. Hear us, O Lord, and bring us all to thy blissful 
 presence, where we shall join the whole company of the re- 
 deemed, and say : " Unto Him that loved us, and washed us 
 from our sins in his blood, and hath made us kings and priests 
 unto God and his Father, to H»n be glory and dominion for 
 ever and ever." Amen. 
 
LECTURE XIX. 
 
 BY-ENDS, OR THE DOUBLE-MINDED MAN. 
 
 If once I wander from thy path, 
 
 I think upon my ways ; 
 Then turn my feet to thy commands, 
 
 And trust thy pardoning grace. 
 
 Now I am thine, for ever thine, 
 O save thy servant, Lord ! 
 
 Thou art my shield, my hiding-place, 
 My hope is in thy word. 
 
 Thou hast inclined this heart of mine 
 
 Thy statutes to fulfil ; 
 And thus till mortal life shall end 
 
 Would I perform thy will. 
 
 James i. 8. 
 
 A DOUBLE-MINDED MAN IS UNSTABLE IN ALL HIS WATS. 
 
 If there be one feature which more eminently 
 than the rest distinfjuishes the true Christian, it 
 doubtless is simphcity of purpose, or singleness of 
 mind. The true Christian has one great object in 
 view, which is the ruling principle of his life : — To 
 obtain the end of his faith, even the salvation of his 
 soul. So to run that he may obtain the prize of 
 his high calling, is, in his estimation, the one thing 
 needful. This conviction is deeply wrought in his 
 mind, and he acts upon it. Thus x'^ h<5 pursues 
 
 272 
 
BY-ENDS. 273 
 
 his way, he is taught to turn from all those things 
 which are contrary to his profession. As a true 
 heliever, he has the law of God written in the 
 fleshly tables of his heart. This inward principle 
 regulates his habitual conduct. It enables him to 
 escape the snares and overcome the stumbling- 
 blocks which are the occasion of falling to others. 
 " The law of his God is in his heart, and none of 
 his steps shall slide." He goes forward in a consist- 
 ent course, because he is a man of a single mind. 
 It is otherwise, however, with the hypocrite, and 
 all such as make a profession without this simph- 
 city of purpose, and without any intention of letting 
 rehgion be the ruhng principle of their hves, and 
 making all things else give place to this one grand 
 and all-important concern. If a person be not 
 simple and sincere in the purpose of his mind, in- 
 consistency is sure to mark his steps. " A double- 
 minded man is unstable in all his ways." We shall 
 see this most strikingly illustrated in the case of 
 By-ends, whose character has now to pass be- 
 fore us. 
 
 I. We have to notice how such a character 
 cannot endure the company of the true Christian. 
 
 II. The kind of company in which he delights. 
 
 Let us all, my brethren, seek earnestly for that 
 singleness of heart and simplicity of purpose with- 
 out which we can never run with patience the 
 Christian race. 
 
 I. We have to show that a double-minded man — 
 that is, such a person as is intended by By-ends — 
 cannot endure the company of the true Christian, 
 
274 LECTURE XIX. 
 
 As Christian and Hopeful pursued their way from 
 the town of Vanity, they overtook one that was 
 going before them, whose name was By-ends. 
 Upon being questioned, he told them he came 
 from the town of Fair-speech, and that he was 
 going to the Celestial City ; but he did not tell 
 them his name. Christian doubted whether any 
 good could come from such a place, but By-ends 
 hoped there could. He was ashamed of his name, 
 but boasted that the town to which he belonged 
 was very Avealthy, and that he had many rich 
 kindred there. He was connected, he said, with 
 all the honourable people there, whose names inti- 
 mated that outward show and fair pretence was 
 their principal object. He spoke much of his 
 marriage alliance with Dissimulation, the daughter 
 of Feigning. " It is true," he said, " we some- 
 what differ in rehgion from those of the stricter 
 sort, yet only in two small points. 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 streets, if the sun shines and the people 
 applaud him." This was speaking out, and it be- 
 gan to open the eyes of Christian as to the kind 
 of companion with whom he was conversing. 
 Therefore, stepping aside a httle to his fellow, Hope- 
 ful, he said, " It runs in my head that this is one 
 By-ends ; and if so, we have as bad a man in our 
 company as dwelleth in all these parts." It was 
 agreed between them that Christian should return 
 to him again, and ask him plainly if he were not 
 By-ends of Fair-speech? When this question was 
 proposed to him, he denied that it was his true 
 name, but only applied to him by way of reproach. 
 
BY-ENDS. 275 
 
 Christian asked him if he had not, by his conduct, 
 given occasion for men to call him by this name ? 
 To this he replied, " Never, never !" professing 
 that he had always had the good fortune to let his 
 judgment coincide Avith the times, whatever they 
 might be. And thus, whatever changes took place, 
 it was alwaj^s his lot to be a gainer, and on the 
 right side. This declaration induced Christian to 
 say, " I fear that the name of By-ends belongs to 
 you more properly than j^ou are willing that we 
 should think it does." He regretted that suspi- 
 cions should be held towards him, and declared 
 that they w^ould find him a fair companion, if 
 they would admit him as their associate. This 
 induced Christian to propound the only terms 
 upon which they could receive him. "If," he 
 said, " you will go with us, you must go against 
 wind and tide. You must own religion in his 
 rags, as well as when in his silver slippers ; and 
 stand by him when bound in irons, as well as 
 when he walketh the streets with applause." This 
 was coming to the point, and making the way far 
 too narrcw for such a character as By-ends to walk 
 in it. " I'ou must not," he replied to Christian, 
 " impose, no; lord it over my faith ; leave me to 
 my liberty ana 'et me go with you !" But Chris- 
 tian could not recede one jot nor one tittle from the 
 terms he had menjioned, which are no other than 
 the terms of the everlasting gospel. " Not a step 
 further," he said, " can we take together, unless you 
 will do, in what I propound, as we do." " Then," 
 said By-ends, " I shall never desert my old prin- 
 ciples, since they are harmless and profitable. If I 
 may not go with you, I must do as I did before you 
 overtook me, even go by myself, until some over- 
 
276 LECTURE XIX. 
 
 take me that shall be glad of my company." Upon 
 this Christian and Hopeful separated from By- 
 ends. 
 
 Here let us pause for a few minutes to be warned 
 and cautioned against such principles as these, and 
 such a character as this. This By-ends was a 
 double-minded man. His principles were unsound, 
 and it was impossible for his life to be consistent. 
 No man can rise above his principles. " A double- 
 minded man is unstable in all his ways." For a 
 little while he may join the company of real Chris- 
 tians, but he will not long abide with them. His 
 sentiments and theirs, on the most important points, 
 are diametrically opposite. How then, should they 
 continue to walk in the same narrow path ? " Can 
 two walk together except they be agreed ?" The 
 true Christian seeks salvation by his religion. But 
 a person like By-ends only professes rehgion in 
 order to obtain by it reputation, or credit, or some 
 worldly advantage. The true Christian follows the 
 Lord fully and habituall}^, at every risk, and at 
 every cost ; but the other conceals or denies his 
 profession when it would expose him to reproach 
 or persecution. Remember, my brethren, good 
 words and fair speeches are not sufficient to make 
 a true pilgrim to the heavenly Jerusalem. The man 
 whose heart is not right with God sees little '^.ilier- 
 ence between outward profession and in''^ cird con- 
 version. He is ashamed, however, of his real name ; 
 and has no objection to the company of the upright, 
 if only he may be left to his own principles. He 
 thinks much about great people and great connec- 
 tions, if he happens to have any; and is evidently 
 most at home among those smooth and easy people, 
 who, in a very different manner to what was meant 
 
feY-EKi)S. 27t 
 
 by the apostle, become all things to all men ; not that 
 by all means they may save some, but that by any 
 means they may keep fair with all. A person who 
 has By-ends in view when he professes religion, 
 is bound for life, as it were, by the marriage-tie to 
 Dissimulation. And the artifice of his wife ap- 
 pears in all he does. They never strive against 
 wind and tide. When religion is fashionable and 
 profession is cheap, they love then to bask in its 
 sunshine, and none are more loud in their plaudits 
 of it than they. But let the weather change, and 
 they are neither to be seen nor heard. And yea 
 still, the person who can act in such a way as this 
 will not own that his name is By-ends. He calls 
 this a term of reproach that is unjustly appHed 
 to him. And though his opinions can change and 
 vary about in any direction, and he is so clearly a 
 time-server that he can 
 
 ' ' fawn and seek for power 
 By doctrine suited to the varying hour," 
 
 he will not be convinced of his real character. He 
 still thinks he can go to Zion, and, by prudent 
 management, avoid the cross and keep fair with the 
 world. He counts it httle short of madness to go 
 all lengths with decided followers of Christ. — Will 
 our religion stand such a test as this ? Are we 
 ready to go against wind and tide ; to own rehgion 
 in rags, as well as in silver shppers ; and to stand 
 by Christ, and profess our adherence to him, when 
 despised and reproached by the world, as well as 
 when admired and commended by the multitude? 
 Do we account this a hard saying, and a grievous 
 imposition, and quite an infringement upon our 
 liberty ? Then not a step further need we pretend 
 
 2i 
 
278 LECTURE" XIX, 
 
 to go on the way to Zion. Here we must part with 
 the true pilgrims. It is all in vain to pretend that 
 we will not desert our old principles. These prin- 
 ciples are utterly at variance with the first principles 
 of the oracles of God. Instead of being harmless 
 and profitable, they are wicked and destructive. 
 They are wicked, inasmuch as they prove plainly 
 ithat we prefer the friendship of the world to the 
 ■favour of God. " Whosoever will be the friend of 
 the world is the enemy of God." And they are 
 ruinous, inasmuch as they are leading us down to 
 the chambers of death, while they cheat us with 
 the delusive hope that we are in the way of hfe. 
 ■" There is a way that seemeth right to a man, but 
 the end thereof are the ways of death." We may, 
 if we please, part from the company of the upright, 
 ■as far too narrow-minded and strict for us, and we 
 may find many others that will be glad of our 
 company ; but these others will only hush our con- 
 victions, beguile and flatter us in a false way, and 
 increase our prejudices against the upright. 
 
 II. We now proceed to consider the kind of com- 
 pany in which such a person as By-ends can take 
 delight, and the characters that are glad to have him 
 for their companion. Christian and Hopeful straight- 
 way forsook him, after what they had heard, and 
 kept at a distance before him. But three notorious 
 characters, with whom he had long been on the 
 most intimate terms, came up to By-ends, and they 
 mutually saluted each other in the most friendly 
 manner. These three persons were Hold-the- World, 
 Money-Love, and Save-all. By-ends had been 
 brought up in the same school as these men, and 
 "the great lesson which they had all learned mos* 
 
BY-ENBS. 279 
 
 effectually was this — to get and retain whatever 
 they could, without being over-scrupulous as to the 
 means. None of them thought it wrong to put on 
 the guise of religion, for the sake of securing pre- 
 sent gain. All the four, therefore, were meet com- 
 panions well met. As Christian and Hopeful were 
 still in sight, walking on before, the men who had 
 just joined By-ends naturally inquired who those 
 two persons were. The description he gives of 
 them is very striking, and clearly puts before us 
 the light in which double-minded men and worldly 
 professors, for the most part, regard true Christians. 
 He said they were two far countrymen, that, after 
 their own pecuhar mode, were going on pilgrimage. 
 Money-Love thought it was a pity they did not 
 wait until they all got up to them, as he hoped they 
 were all alike, making the same journey. But 
 By-ends declared, " The men before us are so rigid, 
 and love so much their own notions, and so lightly 
 esteem the opinions of others, that let a man be 
 ever so godly, yet if he squares not with them in 
 all things, they thrust him quite out of their com- 
 pany." Save-all thought that very bad ; but re- 
 minded his friends that some people are righteous 
 overmuch ; and wished to know more particularly 
 what were the things in which By-ends had differed 
 from those two men. To this he answered in full : 
 " After their head-strong manner," he said, " they 
 conclude that it is their duty to rush on their jour- 
 ney all weathers, but I am for waiting for wind and 
 tide. They are for hazarding all for their prince at 
 a stroke, and I am for taking all advantages to secure 
 my life and estate. They are for holding their 
 notions, though all other men be against them ; but 
 I am for rehgion in what, and so far as, the times 
 
280 LECTURE XIX. 
 
 and my safety will bear it. In short, they are for 
 religion when in rags and contempt ; but I am for 
 him when he walks in his silver slippers, in the 
 sunshine and with applause." Here this hollow 
 pretender had uttered all that was in his heart, and 
 mightily was his doctrine approved of by all the 
 rest. Hold-the- World, in a kind of transport, be- 
 sought him still to adhere to this doctrine, and de- 
 clared that for his part he counted that man for a 
 fool, who, having liberty to keep what he has, 
 should be so unwise as to lose it. Much he added to 
 the same purpose, perverting and misapplying the 
 words of Scripture, to varnish over his base idolatry. 
 Save-all thought they Avere all perfectly agreed in 
 this point, and that no more words were necessary 
 about it : while Money-Love did not scruple to as- 
 sert, that both Scripture and reason were clearly in 
 favour of their principles. By-ends then proposed 
 this question for their discussion ; " Suppose a man 
 can only secure some great temporal advantage by 
 appearing to be more zealous in rehgion than he had 
 ever been before, may he not use this means to at- 
 tain his end, and yet be a right honest man ?" 
 Money-Love undertook to give the reply to this 
 question. After a long train of ingenious and plausi- 
 ble arguments (just what might be expected from a 
 man who wished to be thought religious, while love 
 of money was the ruling principle within) he arrived 
 at the conclusion that it was lawful for a man, with- 
 out any impeachment of his honesty, to assume 
 such an appearance of sanctity or zeal, for the sake 
 of the proffered advantage. So thoroughly satisfied 
 were all his three friends with the soundness of his 
 conclusion and the strength of his argument, that 
 they were quite anxious for the conviction of Chris- 
 
BY-ENDS. 281 
 
 tian and Hopeful, who were still within call, that 
 the same question should be proposed to them. 
 They called, therefore, to Christian and his fellow; 
 and Hold-the- World proposed the question to them, 
 oidding them to answer it, if they could. And 
 now mark what a different solution they heard to 
 their question from the Hps of Christian ! He put 
 before them, in its true light, the dreadful sin of 
 making religion a mere stalking-horse to prefer- 
 ment. This he declared to be the very practice of 
 heathens and hypocrites, devils and sorcerers. And 
 he instanced a clear proof of what he said from the 
 Holy Scriptures. The heathen Shechemites were 
 wilhng to submit to a religious rite, that the cattle 
 of the Israehtes might be theirs. The hypocritical 
 Pharisees, for a pretence, made long prayers, that 
 they might devour widows' houses, and only 
 secured greater damnation. Judas the traitor ap- 
 peared to be rehgious, that he might get money, 
 when, in reality, he was a thief and a robber and 
 a devil. And Simon the sorcerer only desired the 
 gift of the Holy Ghost, that he might get money by 
 working miracles. Thus came Christian to this 
 unanswerable conclusion : " The man who takes 
 up religion for the world will throw down religion 
 for the world. As surely as Judas, for the love of 
 money, associated with Christ and his disciples, so 
 surely did he sell religion and his Master for the 
 same. To answer, therefore, the question, as you 
 have done, is heathenish, hypocritical and devil- 
 ish ; and your reward will be according to your 
 work." Hopeful approved entirely of Christian's 
 reply, but the others stood staring one at the other, 
 and had not a word to answer. At length By-ends 
 and his company lingered and kept behind, that 
 
 21* 
 
282 LECTURE XIX. 
 
 Christian and his comrade might pass on before. 
 Then said Christian, " If these men cannot stand 
 before the sentence of men, what will they do with 
 the sentence of God ? And if they are mute when 
 dealt with by vessels of clay, w^hat will they do 
 when they shall be rebuked by flames of devour- 
 ing fire ?" 
 
 How much there is in all this for our warning 
 and instruction and direction ! People w^ho can- 
 not endure sound doctrine, and who think those 
 that make conscience of vital godliness far too pre- 
 cise and particular, are ready to associate in the 
 most familiar manner with men of the world, and 
 to choose for their companions those whose first and 
 leading object evidently is to get and retain all that 
 they can. Never let us be so foolish as to think, 
 with By-ends, that there are different modes of 
 going on pilgrimage. We must either cast in our 
 lot with the true-hearted disciples of Christ, and 
 follow him fully, or else it will be in vain to sup- 
 pose that we are in the way to heaven, while we 
 are walking by a widely different rule. We should 
 be fully sensible of the blinding influence of de- 
 ceitful and uncertain riches. Poor Money-Love 
 was so bhnd and infatuated as confidently to hope 
 that he and his companions were all in the right 
 way ! And so, dear friends, it is now with num- 
 bers who make haste to be rich, and who are evi- 
 dently setting their affections on things below, and 
 addicted to that " covetousness which is idolatry." 
 Notwithstanding their idolatrous attachment to the 
 world, they still presume that they are in the way 
 to heaven. When faithful ministers and true 
 Christians insist upon the absolute necessity of sit- 
 ting- loose to the things of the vvoWd, and making 
 
BY-ENDS. 283 
 
 <jvery thing else give place to Christ and his salva- 
 tion, we must not think that these are the peculiar 
 views of narrow-minded men, who think nobody 
 right but themselves. We must remember these 
 are the true sayings of God ; and that the Lord 
 himself has assured us, " strait is the gate and nar- 
 row is the way that leadeth unto hfe." There is, 
 indeed, such a thing as being righteous overmuch. 
 But this favourite text is wrested by ungodly 
 men, as also are the other Scriptures, to their 
 own destruction. The true design of it seems to 
 be, to caution us against excessive zeal for some 
 detached parts of religion, to the neglect of others ; 
 and to warn us from unrequired austerities and 
 fanciful delusions, which invariably divert the mind 
 from the essentials of vital godliness. The parti- 
 culars in which the single-hearted follower of Christ 
 and a double-minded man differ from each other, 
 are the same in every age. The one has his trea- 
 sure in heaven, and is prepared to suffer the loss 
 of all things that interfere with his salvation, and 
 the allegiance which he owes to Christ ; and all 
 these things he counts but dross and dung, so that 
 he may win Christ and be found in him. The other 
 has his treasure upon earth ; and in his opinion, it 
 is madness and folly, and directly contrary to his 
 principles, to profess religion or attachment to Christ, 
 when shame and reproach, or any temporal loss 
 and disadvantage, would certainly result from doing 
 so. People of the world, who have their portion 
 in this life, with the most unanimous consent will 
 Approve of such sayings. " Men will praise thee 
 when thou doest good to thine own self." Men 
 whose hearts are glued to the world, and who hold 
 it fast in their covetous grasp — men who are fox 
 
284 LECTURE XIX. 
 
 saving all they can, and who look upon every thing 
 as entirely lost, that is not hoarded up for them- 
 selves or their families — men who are evidently 
 lovers of money, — all these, with one consent, will 
 consider him a wise and happy man who never lets 
 his religion interfere with his temporal interest. 
 They determine to keep what they have, at any 
 rate, and to get more if they can, without open 
 scandal. They never consider that they are stew- 
 ards of all the advantages which they possess ; 
 and that the day is coming when they must give a 
 solemn and strict account of the use or abuse which 
 they have made of these. We have all reason to 
 watch and pray against a covetous and worldly 
 spirit manifesting itself in one way or another. Who 
 has not need of the prayer, " Incline my heart unto 
 thy testimonies, and not unto covetousness ?" But 
 though such a spirit, when we see it walking forth 
 in open day, without any concealment or disguise — 
 though, I say, such a spirit is very painful to wit- 
 ness, it is still more odious when it assumes the 
 garb of superior piety and sanctity, and men make 
 profession of it merely to gain credit among reli- 
 gious people, or to advance their temporal interests. 
 Let us, dear friends, diligently consider the integrity 
 and uprightness which ought to characterize all our 
 goings, as professing subjection to the gospel of 
 Christ. Let us abhor from our hearts the detestable 
 and crooked doctrine of By-ends, however it may 
 be applauded and admired by those who would 
 make a gain of godliness. Let us remember that 
 all outward profession of religion, for any temporal 
 advantage, is heathenish, hypocritical and diabolical. 
 Let us seek to have our hearts right, and our mo- 
 tives pure, in the sight of God. Let all our views 
 
BY-ENDS. 285 
 
 of right and wrong be drawn, clear as crystal, from 
 the fountain-head of eternal truth. Then we shall 
 learn to approve what is excellent, and abhor what 
 is evil. '* Through thy precepts I get understand- 
 ing, therefore I hate every false way. And if 
 hypocrites and dissemblers are often put to silence, 
 now, by the plain declarations of their fellow-men, 
 how speechless must they be, and how utterly 
 unable to lift up their heads, when they appear be- 
 fore the dreadful tribunal of God, the Judge of all ! 
 Oh ! let us prove the reality of our faith in Christ, 
 by walking even as he walked, and becoming more 
 and more, by the sanctifying power of the Holy 
 Spirit, conformable to his image. So shall " we 
 abide in him, and when he shall appear, we shall 
 Kive confidence, and not be ashamed before him at 
 I s coming." 
 
 THE HYMN. 
 
 Lo ! on a narrow neck of land, 
 *Twixt two unbounded seas, I stand 
 
 Secure, insensible ! 
 A point of time, a moment's space, 
 Removes me to that heavenly place, 
 
 Or shuts me up in hell. 
 
 O God ! mine inmost soul convert, 
 And deeply on my thoughtful heart 
 
 Eternal things impress : 
 Give me to feel their solemn weight, 
 And tremble at my lifeless state, 
 
 And wake to righteousness. 
 
 Before me place in dread array 
 The pomp of that tremendous day, 
 
 When thou with clouds shalt come 
 To judge the nations at thy bar ; 
 And tell me, Lord, shall I be there 
 
 To meet a joyful doom ! 
 
286 LECTURE XIX. 
 
 Be this my one great business here, 
 With serious industry and fear, 
 
 Eternal bliss t' insure : 
 Thine utmost counsel to fulfil, 
 And suffer all thy righteous will. 
 
 And to the end endure. 
 
 Then, Saviour, then my soul receive, 
 Transported from this vale to live, 
 
 And reign with thee above ; 
 Where faith is sweetly lost in sight, 
 And hope in full supreme delight 
 
 And everlasting love. 
 
 THE PRAYER. 
 
 Almighty God, unto whom all hearts be open, all desires 
 known, and from whom no secrets are hid, cleanse the 
 thoughts of our hearts by the inspiration of thy Holy Spirit, 
 that we may perfectly love thee, and worthily magnify thy 
 holy name. Search us, O God, and know our hearts ; try 
 us, and know our thoughts ; and see if there be any wicked 
 way in us, and lead us in the way everlasting. May ouj 
 hearts be right with thee. May we none of us be double 
 minded persons, appearing with a character before men that 
 we do not really possess. May we have no by-ends in view, 
 in professing subjection to the gospel of Christ. Oh, grant 
 that integrity and uprightness may always preserve us, and 
 that simplicity and godly sincerity may appear in all we do. 
 May we approve things that are excellent, and be sincere and 
 without offence till the day of Christ, being filled with the 
 fruits of righteousness, which are by Jesus Christ, unto the 
 glory and praise of God. May we never be offended in 
 Christ, or induced to separate ourselves from such as are of 
 a true heart. May we count the cost of professing ourselves 
 the soldiers and servants of Jesus Christ. And oh ! grant 
 that we may have such a realizuig sense of the nearness and 
 importance of eternal things, of the evil of sin, and the abso- 
 lute necessity of obtaining salvation, that we may be ready 
 to part with all, to bear any reproach, and to endure any 
 present loss, rather than kindle thy displeasure, and be cast 
 into that fearful place where the worm dieth not, and the fire 
 is not quenched. May we have all our delight in the saints 
 that are in the earth, and such as excel in virtue, and go not 
 into the way of evil men. Deliver our souls from the wicked 
 — from men of the world, which have their portion in thi« 
 
BY-ENDS. 287 
 
 fife. Deliver us from that love of money which is the root 
 of all evil ; and keep us, we beseech thee, from covetous- 
 ness, which is idolatry. May we have no fellowship with 
 the unfruitful works of darkness, but rather reprove them. 
 Lord, keep us from ever joining with those who speak griev- 
 ous things and contemptuously of the righteous. May we 
 never approve of the maxims and sayings of men of corrupt 
 minds, supposing that gain is godliness. Forbid it. Lord, 
 that we should ever be so blinded by the god of this world, 
 as to think that we may assume an appearance of religious 
 zeal or sanctity, for the sake of advantage. Oh, may we 
 keep the judgment of the great day constantly before us, and 
 the solemn account we must then give. In that day may we 
 be found among the generation of the upright, and be ad- 
 mitted to those unspeakable joys which thou hast prepared 
 for thy faithful people. These things we ask in the name 
 and for the sake of Jesus Christ, our only Mediator and Re- 
 deemer. Amen. 
 
LECTUKE XX. 
 
 THE CHARACTER OF DEMAS. 
 
 My God, permit me not to be 
 A stranger to myself and thee ; 
 Amid a thousand thoughts I rove, 
 Forgetful of my highest love. 
 
 Why should my passions mix with earth, 
 And thus debase my heavenly birth ! 
 Why should I cleave to things below, 
 And let my God, my Saviour, go ? 
 
 Call me away from flesh and sense ; 
 One sovereign word can draw me thence ; 
 I would obey the voice divine. 
 And all inferior joys resign. 
 
 Be earth, with all her scenes withdrawn; 
 
 Let noise and vanity be gone ; 
 
 In secret silence of the mind. 
 
 My heaven, and there my God, I find. 
 
 2 Tim. iv. 10. 
 
 DmiAS HATH FORSAKEX ME, DATING LOVED TUI3 PRESENT /TOBID. 
 
 How various are the temptations and the ensnac 
 Jig objects that unite their influence to draw tb 
 Christian pilgrim from the narrow way of life 
 Demas appeared to have set out on pilgrimage 
 From the manner in which the Apostle mentions 
 him, it is evident that he had made a profession of 
 rehgion, and outwardly, at least, cast in his lot 
 
THE CHARACTER OF DEMAS. 289 
 
 ISLmong the true disciples of Christ. But love of the 
 world proved a fatal snare to him. When the 
 apostle Paul was in very trying circumstances, and 
 was about to struggle with the difficulties and per- 
 secutions that beset the end of his well-run course, 
 just before he attained his crown of righteousness, 
 Demas, who had been his companion, forsook him 
 in his perilous situation. He had not courage to 
 venture his hfe, by continuing with the Apostle 
 under his persecutions. He loved the world too 
 well to give up all for Christ ; and it is most likely, 
 that vv'hile he was seeking for an opportunity tOt 
 avoid the cross, some prospect of worldly gain vvras^ 
 presented to him. With this bait he was caught,, 
 and departed, in pursuit of it, to Thessalouica. The- 
 character of Demas will form the subj;ect of the 
 pre.sent lecture. 
 
 ]. We have to notice the meetirig and conversa- 
 tion of our pilgrims with him. 
 
 II. His successful efforts against By-ends and his 
 fellows ; and 
 
 III. The reflections of Christian and HopeM 
 upon the character of Demas. 
 
 May the solemn admonition be deeply engraved 
 upon all our hearts : "Love not the world, neith^ 
 the things of the world !" 
 
 I. Where did our pilgrims meet with Demas t 
 Having left By-ends and his company, they cam© 
 to a delicate plain called Ease. They went ovef 
 this with much content ; but as the plain was only 
 narrow, in a short time they had to leave it behind 
 them. At the farther side of the plain was the hill 
 
290 LECTtJRE XX, 
 
 of Lucre ; and in the hill, a silver mine. This was 
 so strange a sight to such as were on the way to 
 Zion, that many in former times had turned aside 
 to see it. But for the most part they had paid dear 
 for doing so. Going too near the mouth of the pit, 
 the ground being deceitful under them, it gave way, 
 and many of them were slain ; while others were 
 so wounded, that they went maimed ever after. 
 This was the place where Demas dwelt. Here he 
 .stood, a little off the road, calling passengers from 
 the way, to turn aside, and come and see. Such 
 an invitation he addressed to Christian and his com- 
 panion. Christian inquired what thing was so 
 deserving as to be worth their while turning out of 
 the road to see it ? Demas replied, " Here is a sil- 
 ver mine, and some digging in it for treasure ; if 
 you will come, with a little pains, you may richly 
 provide for yourselves." Then was Hopeful in- 
 chned to comply with this invitation ; but his more 
 experienced companion rejected it, and said he 
 li:new well what a fatal place this had proved to 
 pilgrims, and asked Demas if.it were not dangerous 
 ground, and if it had not hindered many in their 
 pilgrimage. The unhappy man rephed, " Not very 
 dangerous, except to those that are careless." But 
 he blushed as he spoke. Then did the pilgrims 
 resolve not to stir a step out of the road, but to keep 
 still in the way. Demas, however, repeated his 
 invitation. But Christian addressed him as an 
 enemy to the right ways of the Lord. He told 
 him also that he had been condemned already by 
 one of the King's judges, and that he was now try- 
 ing to make others apostates like himself. This 
 frightened him, for the man was not quite past 
 feeling, and he said that he was one of their frater 
 
THE CHARACTEP. OE DEMAS. 291 
 
 nity, and that if they would tarry a httle, he also 
 would walk with them. He was obliged to confess 
 that his name was Demas, but withal he added he 
 was a son of Abraham. Christian, however, knew 
 the man better than he knew himself, and classed 
 him with Judas and Gehazi. Suspecting, too, that 
 what he said was a mere pretence to entice them 
 into the dangerous ground, he said, " Assure thy- 
 self that when we come to the King, we will tell 
 him of this thy behaviour." Thus they went their 
 way. Here let us pause to receive instruction. 
 
 As the delicate plain of Ease was narrow and 
 soon passed, so is it, for the most part, with those 
 intervals in the Christian course that are free from 
 trials and annoyances. The hill Lucre, with its 
 silver mine, will try to entice us before we have 
 quite left the dehcate plain. But oh, let us remem- 
 ber, however near it may seem to us in times of 
 peace and prosperity, that at the very best it is a 
 little out of the pilgrim's path. Why should a pil- 
 grim to the heavenly city lade himself with the clay 
 of earth ? How can he retain his integrity, if he is 
 at all attracted by the glittering hill ? Oh, remem- 
 ber, that having food and raiment, the traveller to 
 Zion should be therewith content. We cannot in- 
 dulge the desire for riches, without deviating from 
 the narrow path of the Divine commandments. "He 
 that maketh haste to be rich shall not be innocent." 
 W^e should seriously consider, that the ground all 
 about the hill is deceitful and uncertain. If Ave 
 once venture near, before ever we are av/are, we 
 may be drowned in perdition and destruction, or 
 find to our cost that we have erred from the faith. 
 Let us shut our ears to the false and flattering invi- 
 tations of such men as Dumas. Why should we 
 
( 
 
 292 LECTURE XX. 
 
 have any desire, or any curiosity, about aught which 
 he can show us ? " What thing is so deserving, as 
 to turn us out of the way to see it ?" What is sil- 
 ver and all earthly treasure, in the estimation of 
 one acquainted with the true riches, and aspiring 
 after the heavenly treasure ? Let no Denias per- 
 suade the hopeful disciple, that with a httJe pains, 
 he may richly provide for himself without injury to 
 his soul. But let him receive counsel from more 
 experienced Christians, and attend diligently to the 
 solemn admonitions contained in the Bible concern- 
 ing the danger and deceitfulness of riches. How 
 many, who once seemed really on the road to hea- 
 ven, have made shipwreck of faith and a good con- 
 science, by following after them ! What a snare 
 have they proved to others, and how fearfiilly have 
 they been hindered by them on their heavenly way ! 
 What numbers, who had once deep convictions of 
 sin, and strong desires after the salvation of Christ, 
 by the cares of life and the deceitfulness of riches 
 have choked all their religious impressions and 
 feelings, and sunk down again into worldliness and 
 indifference to spiritual enjoyments ! What deep 
 blushes would cover the face of many a former pro- 
 fessor of godliness, were he to say that riches are 
 only dangerous to those that are careless ! To say 
 nothing of the temporal losses and sad disappoint- 
 ments which many have suffered by running to the 
 hill Lucre, how many have lost, by catching at this 
 seducing bait of Satan, what is far worse, their peace 
 of conscience and their spiritual desires ! When 
 these glittering delusions are spread in our path, let 
 us not stir aside an inch, but still keep on our way. 
 "Thou, O man of God, flee these things." Every 
 Demas is condemned already, and we cannot follow 
 
THE CHARAOTER OF DEMAS. 293 
 
 their pernicious ways without involving ourselves 
 in the like condemnation. If covetous men, and 
 lovers of this present evil world, beg us to tarry a 
 little, and promise that they will then go with us, 
 let us consider that by tarrying in such a place w^e 
 are sure to injure ourselves, without doing the least 
 good to them. If they are sincere, it is their duty 
 immediately to come after us, and by no means is it 
 ours to attend to their vain pretences and their in- 
 famous delay. We see at once the presumption 
 of a wicked and covetous Jew, resting in his descent 
 from Abraham, while he is clearly destitute both 
 of the faith and the w^orks of Abraham. Equally 
 absurd it is for any of us to rest upon our Christian 
 name and baptismal profession, if we are clearly 
 violating our baptismal vow, which requires us to 
 renounce the world, with all covetous and carnal 
 desires. Remember how much is comprised in the 
 solemn declaration : " The love of money is the root 
 of all evil." And let the leprosy of Gehazi, and the 
 despair and the dreadful end of Judas, deeply imprint 
 upon our minds the solemn admonition, " Take 
 
 HEED AND BEWARE OF CoVETOUSNESS !" J 
 
 II. We now pass on to consider the more suc- 
 cessful attempts of Demas against By-ends and his 
 company. The two pilgrims had expressed to each 
 other their undoubted conviction that By-ends 
 would turn in to the invitations of Demas, as his 
 principles led him that way ; and they thougnt it 
 by far most probable, that in these regions he would 
 end his days. Their suspicions were too well 
 founded. No sooner had By-ends and his com- 
 panions approached to the place, than at the very 
 first appearance of an invitation, they ran eagerly 
 
 25* 
 
294 LECTURE XX. 
 
 out of the path to go over to Demas. Their end 
 was involved in some uncertainty. Whether they 
 fell into the pit by looking over its brink ; or 
 whether they went down to dig in the mine, and 
 continued toiling there for many years ; or whether 
 they were smothered in the bottom by the noxious 
 damps that usually arise from so great a depth in 
 the bowels of the earth, — which of these three 
 events befell them is unknown. Certain, however, 
 it is, that this place was the end of them all. They 
 got not a step beyond the hill Lucre, on the way to 
 Zion. Christian and Hopeful never saw them 
 again in the way ! 
 
 All this is deeply affecting, and full of meaning. 
 If our principles are unsound, and we regard ini- 
 quity in our hearts, a time is sure to come, when 
 a suitable bait will be presented to us, to develope 
 that unsoundness, and to make manifest that hidden 
 iniquity. If we are double-minded men, and have 
 taken up a profession of religion, not to obtain the 
 salvation of our souls, but to make a fair show in 
 the flesh ; if we are vainly attempting to serve God 
 and Mammon, while we hold to this present evil 
 world ; if we are addicted to the love of money ; or 
 if the principal object we have in our view be to 
 save all we can ; — if, I say, this be our real char- 
 acter, we are sure to be drawn aside and enticed 
 to the glittering hill of Lucre. Our principles will 
 lead us that way. Some fair prospect of becoming 
 rich, or attaining to easy and comfortable circum- 
 stances, will induce us to turn aside quick out of the 
 narrow way. We shall be situated as Demas was, 
 before he departed from St. Paul. That is, we shall 
 be placed in such circumstances as will compel us 
 to show whether Christ or the world be the supreme 
 
THE CHARACTER OF DEMAS. 295 
 
 object of attraction to us. And if our principles be 
 like his, our behaviour Avill be the same, and our 
 end the same. Consider for a moment what a fear- 
 ful end that must be. If you profess godliness, and 
 determine to be rich, your end will be like the end 
 of a man who falls headlong into a burnino- volcano, 
 by approaching too near the mouth of the pit. 
 You will not believe, although" j^ou have been as- 
 sured, that the ground upon which you stand is 
 deceitful and uncertain. " They that will be rich 
 fall into temptation and a snare, and into many 
 foohsh and hurtful lusts, which drown men in de- 
 struction and perdition." Or else you have doomed 
 yourself to a life of innumerable evils and piercing 
 disappointments and bitter sorrows, like to those 
 who spend their days without hope, while toiling. 
 in a mine. "The love of money is the root of all\ 
 evil, which while some coveted after, they have 1 
 erred from the faith, and pierced themselves through J 
 with many sorrows." If neither of these events ' 
 befall the professor of godliness who makes haste 
 to be rich, there is but another akernative. All 
 his religious impressions, and hopes, and desires are 
 doomed to certain death. The fatal damps that rise 
 out of the most poisonous mine are not more injuri- 
 ous to the natural life than the intoxicating fumes 
 of deceitful and uncertain riches are destructive to 
 wavering and unestablished Christians. " The de-^ 
 ceitfulness of riches choke the word, and he be- ' 
 Cometh unfruitful." Again let the prayer ascend 
 from our hearts individually : " Inchne my heart to J 
 thy testimonies, and not unto covetousness." 
 
 III. The last head for our consideration is the re- 
 flections of Christian and Hopeful upon the charac- 
 
296 LECTURE XX. 
 
 ter of Demas. Not far from the residence of Demas, 
 our pilgrims discovered an ancient monument, as it 
 had been of a woman transformed into a pillar, and 
 upon it were the words written. Remember Lot's 
 Wife ! What a seasonable admonition was this, 
 just after leaving the hill Lucre ! They confessed, 
 that had they complied with the invitation they had 
 just refused, they, too, might have been made a 
 spectacle to those who should come after. Hopeful 
 especially was deeply humbled for his inclination 
 to comply. They determined to take warning from 
 the monument before them, and to recollect, that hav- 
 ing escaped one judgment, they might fall into 
 another. But what especially moved the wonder 
 of Hopeful was this. "Above all," he said, "I 
 muse how Demas and his fellows can stand so con- 
 fidently yonder looking for treasure, when this 
 woman, for but looking behind her, was turned into 
 a pillar of salt. How can they act in the way they 
 do, with such an example before them ! for they 
 cannot help seeing it, if only they lift up their 
 eyes." Christian acknowledged this to be a won- 
 der, and to argue the desperate hardness of their 
 hearts ; he likened them to those incurable and dar- 
 ing offenders, who pick pockets in the presence of 
 the judge, or steal under the very gallows itself. 
 *' Those," he said, " who sin in sight, and, as it 
 were, in despite of terrible examples of judgment, 
 bring upon themselves the most aggravated con- 
 demnation." Hopeful acknowledged it to be a 
 signal mercy that he had not been made a monu- 
 ment similar to the one before them, confessing that 
 his sin had been very similar. Lot's wife had only 
 looked behind her, and he had a desire to go and 
 see. He felt now, more deeply than ever, that the 
 
THE CHARACTER OF DEMAS. 297 
 
 going out of the heart after forbidden objects is sin- 
 ful and displeasing in the sight of God, even though 
 the outward sin be not actually committed. 
 
 We may all pause to reflect, with profit, Avithin 
 sight of the hill Lucre and the mine of silver. How 
 many affecting monuments do we continually meet, 
 which stand like so many beacons, to warn us of 
 the fearful consequences of incHning to any evil 
 thing, or regarding iniquity even in our heart ! 
 The love of money, manifesting itself in a longing, 
 lingering look towards the hill Lucre, has had in 
 realit}^ the same blasting effect upon many a flou- 
 rishing professor of religion, that the backward look 
 of Lot's wife to the cities of the plain had upon 
 her. There is many a man, and many a woman, 
 Avho appeared to have left, for ever, the city of De- 
 struction, that afterwards were involved, by a worldly 
 heart, and by covetous desires, in the most fearful 
 destruction. At one time they seemed to be re- 
 hgious ; their faces were set to the heavenly city ; 
 their places were never empty in the sanctuary of 
 God ; they were deeply affected by the solemn 
 truths which they there heard ; they came to the 
 communion ; and, to judge from outward appear- 
 ance, all was fair and flourishing as a green bay- 
 tree, that strikes its deep roots into the ground, and 
 spreads out its green boughs to the sky. But they 
 felt the attraction of the glittering hill. They de- 
 sired to be rich. They cast an eager, longing eye 
 after the distinctions, and luxuries, and elegancies 
 of life, and then their religion was over. Their 
 leaf withered, their branches fell, and they remained, 
 hke an oak blasted by the lightning, a melancholy 
 wreck of their former selves, a touching monument 
 to record the effects of covetousness. Oh, my 
 
298 LECTURE XX. 
 
 friends, let us be deeply humbled for the sins of 
 our hearts, as well as for those which have actually 
 appeared in our lives ! The commandment which 
 forbids us to covet, is enough to fasten conviction 
 upon every soul of man, and to close in silence 
 every mouth that would open in self-justification. 
 The sincerest Christian and the most hopeful char- 
 acters must here ahke plead guilty. Oh, Avhen 
 we think that "the thought of foohshness is sin," 
 and the roving of the desire after any thing forbid- 
 den is a violation of the divine commandment, w^ho 
 must not put his hand upon his mouth, and his 
 mouth in the dust, and cry out, Unclean ! Who 
 must not say, " Enter not into judgment with thy 
 servant, O Lord, for in thy sight shall no man living 
 be justified !" Surely, had any of us been dealt 
 with according to strict justice, and had the Lord 
 been extreme to mark what we have done and said 
 and thought amiss, we every one might have been 
 made monuments of his righteous displeasure 
 against sin ! Let us seriously lay to heart all the 
 instances that are recorded in the Bible, of the 
 divine vengeance overtaking sinners, considering 
 "that these things were our examples, to the intent 
 we should not lust after evil things, as they also 
 lusted." Let us make also the same use of every 
 similar instance that we have met with in our pro- 
 gress through the world. These, too, are intended 
 for our admonition. It arsfues cfreat hardness of 
 heart, and obduracy in sin, to persist in any evil 
 way, when we have many sad examples before us 
 of the fatal consequences of pursuing that way. 
 The money-loving, scheming, speculating age in 
 which we hve, affords us many affecting examples 
 of the sad effects of hastening to be rich. Let us 
 
THE CHAEACTER OP DEMAS. 299 
 
 be warned by them, and not blindly rush on in the 
 same steps, until we are involved in the same ruin. 
 Nay, let us watch very diligently against the first 
 rise of covetous, worldly, and aspiring thoughts 
 and wishes in our hearts. Whenever we feel dis- 
 posed to indulge a wish after carnal objects, or pos- 
 sessions, or pleasures, let us remember Lofs wife. 
 Are we really the true subjects of Him who was 
 crucified ? 
 
 " And shall we, then, with fond affection cling 
 To the vile earth, which crucified our King ?" 
 
 Have we felt any thing — yea, but a little — of the at- 
 tractive power of the Saviour's cross, and is not the 
 world crucified unto us, and we unto the world ? 
 Why should an heir of eternal glory be anxious 
 about any thing which this poor world can bestow ? 
 What do you want more for the days of your pil- 
 grimage than food and raiment ? " Let your con- 
 versation be w^ithout covetousness, and be content 
 with such things as you have ; for He hath said, I 
 will never leave thee, nor forsake thee ;" so that 
 we may boldly say, " The Lord is my helper, I wiii 
 not fear what man shall do unto me." 
 
 THE HYMN. 
 
 Thou hidden love of God, whose height. 
 Whose depth unfathomed, no man knows ; 
 I see from far thy beauteous light, 
 And inly sigh fotthy repose : 
 My heart is pained, nor can it be 
 At rest, till it find rest in thee. 
 
 Is there a thing beneath the sun 
 That strives with thee my heart to share ? 
 Ah ! tear it thence, and reign alone 
 The Lord of every motion there. 
 
300 LECTURE XX. 
 
 Then shall my heart from earth be free, 
 When it has found its all in thee. 
 
 Oh ! crucify this self, that I 
 
 No more, but Christ in me, may live ; 
 
 Bid all my vile affections die. 
 
 Nor let one hateful lust survive : 
 
 In all things, nothing may I see, 
 
 Or aught desire, or seek, but thee. 
 
 Lord, drav/ my heart from earth away, 
 And make it only know thy call ; 
 Speak to my inmost soul, and say, 
 "I am thy Saviour, God, thine all:" 
 Oh ! dwell in me, fill all my soul. 
 And all my powers by grace control. 
 
 THE PRAYER. 
 
 Almighty Father, who of thy tender love hast given thine 
 only Son, our Saviour, Jesus Christ, to suffer death upon the 
 cross for our redemption, that he might deliver us from this 
 present evil world, mercifully look down upon us, and bless 
 us, for his sake. Give us, we beseech thee, such a spiritual 
 apprehension of the surpassing glory of the cross of our Lord 
 Jesus Christ, that we may be crucified unto the world, and the 
 world unto us. There be many that say, " Who will show us 
 any good ?" but. Lord, lift thou up the light of thy countenance 
 upon us, and thereby put joy and gladness into our hearts. 
 We feel and bewail the sad propensity of our corrupt nature, 
 to put the creature in the place of the Creator, and to seek 
 from those things which perish in the using, that satisfaction 
 which is only to be found in thee. Our soul cleaveth unto 
 the dust ; quicken thou us according to thy word. We would 
 be deeply humbled for the lusting spirit that is within us, 
 and confess with shame and sorrow that we have offended 
 against thy holy laws. Oh let all our guilt be purged and 
 done away, by the effectual application of the blood of sprink- 
 ling to our hearts. And save us, we beseech thee, by the 
 power of thy Holy Spirit, from the dominion of sin. Incline 
 our hearts unto thy testimonies, and not unto covetousness. 
 May we never be drawn aside from the narrow way of life, 
 to seek after deceitful and uncertain riches. Save us from 
 the temptations and snares, and the many foolish and hurt- 
 ful lusts, which drown men in destruction and perdition. 
 
THE CHAKACTER OF DEMAS. 301 
 
 Deliver us from loving this present w^orld, lest we be found 
 among the enemies of God. Deliver us from that love of 
 money which is the root of all evil, lest we should err from 
 the faith, and pierce ourselves through with many sorrows. 
 May we often consider how hardly shall they that have riches 
 enter into the kingdom of heaven. O Lord our God, may 
 our hearts be sound in thy statutes, that we be not ashamed. 
 Grant, Lord, that we may never look back, with lingering 
 desire, after any of the vain things which we profess to have 
 renounced. May we remember Lot's v.^ife. Let none of the 
 mournful monuments which record the effects of covetous- 
 ness be lost upon us. Listead of lusting after any thing that 
 is evil, may we only love what thou commandest, and desire 
 nothing but what thou dost promise. Oh grant, that as ge- 
 nuine pilgrims to a better country, we may be satisfied with 
 pilgrim's fare. Gracious Father, may our conversation be 
 without covetousness, and make us content with such things 
 as we have. Only do thou give us bread to eat, and raiment 
 to put on, until the days of our pilgrimage are accomplished, 
 and we are brought in peace and safety to our Father's house 
 in heaven. Grant this, O heavenly Father, through Jesus 
 Christ our Saviour, to whom, with thee and the Holy Ghost, 
 be might, majesty, dominion and glory, for ever and ever. 
 Amen. 
 
LECTUEE XXL 
 
 DOUBTING CASTLE. 
 
 Soldiers of Christ, arise, I 
 
 And put your armour on, ' 
 
 Strong in the strength which God supplies ; 
 
 Through his eternal Son; j 
 
 }. 
 
 Strong in the Lord of Hosts, \ 
 
 And in his mighty power, i 
 
 Who in the strength that Jesus trusts j 
 
 Is more than conqueror. 
 
 Stand then in his great might, '. 
 
 With all his strength endued; ■ 
 
 But take, to arm you for the fight, \ 
 
 The panoply of God. ' 
 
 That having all things done, , 
 
 And all your conflicts past, 
 Ye may o'ercome through Christ alone 
 
 And stand entire at last. 
 
 Jer. ii. 17. 
 
 HAST THOU NOT PROCURED TmS UNTO THYSELF, IN THAT THOU HAST FOR- 
 SAKEN THE LORD THY GOD WHEN HE LED THEE BY THE VTAY? 
 
 We shall find this affecting passage of Scripture 
 strikingly illustrated by that portion of the Pilgrim's 
 Progress which comes now under our considera- 
 tion. We cannot shun our allotted cross, or swerve 
 from the right ways of the Lord, without procuring 
 to ourselves darkness and doubt, and perhaps, for a 
 
 302 
 
DOUBTING CASTLE. 303 
 
 season shutting ourselves up in a prison-house of 
 despair. We are sure to smart for what we have 
 done. In the bitter effects of our transgression, 
 our own wickedness will correct us, and our back- 
 sHdings will reprove us, and we shall learn by pain 
 ful experience what an evil and bitter thing- it is to 
 have forsaken the Lord our God. There are tw( 
 particulars for our present consideration. 
 
 I. How Christian and his companion forsook 
 the Lord their God, when he led them in the way ; 
 and 
 
 n. The bitter sufferings that they procured to 
 themselves by doing so. 
 
 May this affecting subject be made really profit- 
 able to all present. 
 
 L The transgression of the pilgrims has to be 
 considered. For some time after they had left 
 Demas, their way lay through a most delightful 
 country. A peaceful river ghded all along the 
 path ; and trees, with the most grateful shade, and 
 delicious fruit, were growing on every side. They 
 drank of the stream, ate of the fruit, and rested 
 under its shade ; and all was safe and pleasant and 
 well. But they were not yet at their journey's end. 
 Very soon the river and the way parted. This was 
 a great trial to them. And when the road became 
 rough and hurt their feet, " their souls were dis- 
 couraged because of the way." At length, to the 
 left hand, they espied a stile and a by-path across 
 the adjoining meadow. Christian hastily concluded 
 that the path went all along by the appointed road ; 
 and as it was the easiest way, he invited his com- 
 
304 LECTURl. XXI. 
 
 rade to go with him over the stile. Hopeful mo- 
 destly suggested, " What if this path should lead 
 us out of the way ?" But Christian overruled his 
 objection, and over they both went into By-path 
 Meadow. They found it much easier for their 
 feet ; and seeing a man w^alk before them, whose 
 name was Vain-Confidence, and who assured them 
 that was the way to the Celestial Gate, they fol- 
 lowed him without fear, and Christian regarded 
 this as a certain proof that they were right. Soon, 
 however, it grew dark, and they lost sight of the 
 man who went before. Not seeing his way, but 
 urging on, he fell into a deep pit, and was dashed 
 in pieces with his fall. The pilgrims heard him 
 fall, and called to know what was the matter. But 
 there was no voice, and none to answer. Only they 
 heard a groan. It w^as the dying groan of Vain- 
 Confidence ! Now did Christian begin to suspect 
 the fatal error w^hich he had committed. The ter- 
 rible scene which he had formerly witnessed at 
 Mount Sinai was renewed. It began to rain and 
 thunder in the most dreadful manner, and the 
 swelling floods hfted up their voice. Hopeful him- 
 self w^as cast down, but not in despair. He told 
 his companion that from the first he was jealous of 
 that by-path, but gave way to the counsel of one 
 older than himself. He did not, however, say this 
 in an angry or reproachful spirit. For when Chris- 
 tian candidly acknowledged his fault, and craved 
 forgiveness, in the most beautiful manner, and in 
 the true spirit of his character. Hopeful said, "Be 
 comforted, my brother, for I forgive thee, and be- 
 lieve, too, that this shall be for good." Then did 
 they resolve immediately to retrace their steps, and 
 a loving and a most afl^ecting controversy rose be- 
 
DOUBTINa CASTLE. 305 
 
 tween them, which of them should lead the way. 
 Christian thought that, as he had been the means 
 of their getting out of the way, he ought to be the 
 first in facing any danger they might incur in get- 
 ting into it again. But Hopeful was determined to 
 go before, and said, that the troubled and anxious 
 state of Christian's mind rendered him, for the pre- 
 sent, not so good a guide. Thus they began to 
 return. But it was a far more difficult thing to get 
 into the road when they were out of it, than it had 
 been to get out of it when they were in it. The 
 night was so dark, and the waters were so high, 
 that in going back they only very narrowly escaped 
 being drowned several times. With all their efforts, 
 they could not get to the stile that night. Finding, 
 therefore, a little shelter, they sat down there, in- 
 tending to watch and wait until the break of day. 
 But instead of watching, being wearied and fatigued, 
 they both fell asleep. It was in the grounds of 
 Giant Despair that the pilgrims now lay sleeping. 
 He found them in this situation early in the morn- 
 ing. With a grim look and a surly voice, he called 
 them to awake, accused them of trespassing on his 
 grounds, and told them that they were his prisoners. 
 The pilgrims could make no resistance, for the giant 
 was much stronger than they. So he drove them 
 before him to Doubting Castle, his gloomy habita- 
 tion, and there he thrust them into a dark and 
 dismal dungeon. 
 
 All this, dear friends, is very instructive, and full 
 of the most important meaning. When true Chris- 
 tians act uprightly, and withstand temptations, (as 
 Christian and Hopeful withstood the temptations 
 of Demas,) their consolations sometimes greatly 
 abound. They lie down in green pastures and are 
 
306 LECTURE XXI. 
 
 led beside the waters of comfort. They are favoured 
 with the special presence and cheering communi- 
 cations of the true Comforter. The Holy Spirit, as 
 a river of living water, refreshes and consoles them 
 on the way to Zion. They find Christ, the tree 
 of Hfe, in all the ordinances and means of grace to 
 which they resort ; and they are able to testify, " I 
 sat down under his shadow with great delight and 
 his fruit was sweet to my taste." Such happy 
 spots as these, however, are for the most part seldom 
 met with in the pilgrim's progress. The Christian 
 has not yet come to the end of his journey. The 
 gladdening river and the way to Zion soon part. 
 We cannot perceive and feel the presence of the 
 Holy Spirit all the way to heaven. Sensible com- 
 fort is withdrawn, and the road becomes rough and 
 discouraging as before. But however rough or 
 painful the appointed path may be, oh ! let us be- 
 ware of turning aside into by-paths. When we 
 want to shun the cross, and to seek a smoother and 
 an easier way, our wishes wonderfully warp our 
 judgment, and we are easily induced to believe 
 what we greatly desire. It is by no means certain 
 that the easiest road is the right one ; and we should 
 thoughtfully ponder the suspicion, whoever may 
 suggest it, that the smooth path we have selected 
 may lead us wrong. Nothing can be more danger- 
 ous than to follow either the advice or the steps of 
 Vain-Confidence. W"e cannot have a worse in- 
 structor, or a worse guide. We shall lose sight of 
 him as soon as ever the shadows of evening are 
 stretched out, and it begins to be dark ; and the 
 only real benefit we can derive from such a charac- 
 ter is this, to learn from his awful end, and the 
 sudden destruction that comes upon him una kvares, 
 
DOUBTING CASTLE. 307 
 
 to ponder the path of our feet, and be convinced 
 that in following his steps we have wandered out 
 of the way. How painful is the situation of the 
 backslider, when thus convinced ! He is often led 
 to fear that his faith is dead — that he is still in 
 bondage to the covenant of works, exposed to the 
 condemnation of a broken law; and thus he is 
 again brought back, as it were, to the blackness and 
 darkness, and tempest and thunder, of the mount 
 that burned with fire. In this condition, those who 
 have transgressed together should not upbraid or 
 criminate each other, but bear one another's bur- 
 dens, and use their best endeavours to return into 
 the right way. Transgressors find how hard is 
 their way when they begin to retrace their back- 
 sliding steps. It is easier, oh ! much easier, going 
 out of the way, w^hen we were in it, than going in 
 when we are out. Nothing, however, can be done, 
 and peace can never be restored, until we return, as 
 genuine penitents, by true faith, unto Him from 
 whom we have deeply revolted. In order to this, 
 all difficulties must be braved, and all dangers must 
 be faced. But especially must the returning back- 
 slider beware of settling down wherever he can find 
 a little shelter, and giving way to slumber and 
 sleep, when he ought to be watching and praying, 
 and letting his heart be to the highway, even the 
 way which he went. We must not be satisfied 
 with any thing short of a full and complete restora- 
 tion. Had Christian and his fellow continued toiling 
 their way back, without first lingering, and then 
 sleeping in the httle shelter they found in the 
 grounds of the giant, all their bitter sufferings, and 
 the cruel treatment they were about to undergo in 
 Doubting Castle, would have been avoided, and in 
 
308 LECTURE XXI. 
 
 due time they would have safely reached the high- 
 way. Their stay and their sloth in this place was 
 unseasonable and wrong in the extreme, and very 
 dearly had they to pay for it. Thus, dear friends, 
 it will be with us, if we linger in all the plain, be- 
 fore we have returned right humbly to the God of 
 our salvation, and had our peace restored through 
 faith in the blood of the cross. Be not satisfied 
 with a httle shelter from your present distress, if 
 conscience testifies you are out of the way. Do 
 not mistake a slumbering colhscience for a peaceful 
 conscience. Though your way be dark and rugged, 
 still resolutely pursue it. Wait and pray for a re- 
 turning sense of your pardon and acceptance. The 
 proper language for a returning wanderer is, " I 
 wait for the Lord, my soul doth wait, and in his 
 word do I hope. My soul waiteth for the Lord 
 more than they that watch for the morning ; I say, 
 more than they that watch for the morning." If, 
 instead of this, yoa settle down in carnal security, 
 while yet you are upon forbidden ground, terrible 
 indeed will be the result. Very soon Despair, like 
 a giant, will rouse you out of your slumber ; you 
 will have no power to resist him, but be wholly in 
 his hands ; and find, to your dismaj^ that you must 
 go with him, and remain his prisoner. Remember 
 Peter slept for sorrow, when he had been solemnly 
 warned to watch and pray ; and how fearful was 
 the fall, and how bitter was the distress which soon 
 succeeded ! What the Lord said unto him and the 
 rest of the disciples, he says to us and to all- 
 Watch ! 
 
 n. We now proceed to consider the cruel treat- 
 ment which our pilgrims found from the giant into 
 
DOUBTING CASTLE. 309 
 
 whose hands they had fallen, and in whose castle 
 they were confined. Very sorrowful was their 
 habitation in the miserable dungeon where they 
 were thrust. They were kept, as long as life could 
 endure, without food, or water, or light; and what 
 was worse than all this, their inward comfort and 
 peace had vanished like a dream. Christian espe- 
 cially had sorrow upon sorrow, for he regarded him- 
 self as the cause of their being brought into this 
 distress. Giant Despair was united in marriage to 
 Diffidence, and they conversed together about the 
 pilgrims. Diffidence counselled that they should 
 be beaten without mercy ; and fiercely did the grim 
 giant execute upon the poor pilgrims the cruel 
 counsel of his wife. Finding, however, that they 
 still survived, she next desired him to use every 
 argument he could, to induce them to destroy them- 
 selves. He came, therefore, and represented to 
 them, as they were certain to remain his prisoners 
 for life, nothing was better for them than at once to 
 put a period to their sufferings with their own hands. 
 Instead of complying with his advice, they desired 
 him to let them go. This so excited his rage, that 
 he rushed upon them with violence, as if determined 
 to kill them himself. But he was not permitted to 
 do so. Being subject to certain fits at particular 
 seasons, just as he was about to wreak his vengeance 
 upon the pilgrims, he was suddenly seized with one 
 of these, and lost for a time the use of his hands. 
 Thus was he obliged to retire, and left his prisoners 
 to consult between themselves as to what they 
 should do. Christian felt, more keenly than Hope- 
 ful, the horrors of their situation, and the tyranny 
 of Despair. He was even tempted for a moment to 
 adopt the dreadful counsel of the giant, and said 
 
310 LECTURE XXI. 
 
 with Job, " My sou] chooseth strangling rather than 
 life." But his younger and more buoyant com- 
 panion, Hopeful, pointed out, in the most forcible 
 manner, the awful sin and fearful consequences of 
 such a step, and rejected it with instinctive horror. 
 It was evident from his words, that the giant had 
 not been able to lay his hands so heavily upon him. 
 He suggested to his fellow several distinct grounds 
 for encouragement, notwithstanding their present 
 forlorn and distressing condition. " Others," he 
 said, " have been prisoners here, and yet have by 
 some means contrived to escape. Why may not 
 we? The giant may die: we have just seen that 
 he is subject to fits, and why not also to death? 
 He may forget to lock us up, or he may become so 
 infirm and paralyzed that we may easily effect our 
 escape. Why did we not make the attempt the 
 last time, when he lost the use of his hands, and 
 could scarcely have retained us, had we acted with 
 vigour and courage ?" Thus did the happy spirit 
 of Hopeful rise superior alike to the suggestions of 
 Despair and the cruelties of Diffidence, and could 
 even find ground for future encouragement by what 
 he witnessed amid the chilling damps and the 
 gloomy darkness of Doubting Castle. Again did 
 the giant visit them in the evening, and told them, 
 in a grievous rage, that, seeing they had disobeyed 
 his counsel, it should .be worse with them than if 
 they had never been born. Then was Christian 
 again well nigh overcome, and on the eve of yield- 
 ing implicitly to the bidding of Despair ; and again 
 he was indebted to the representations of Hopeful, 
 who reminded him how nobly he had played the 
 man on former occasions, and exhorted him still to 
 bear up with patience under their present suffer- 
 
DOUBTING CASTLE. ^ 311 
 
 ings. The next expedient for driving the pilgrims 
 to desperation was, to show them the bones and 
 skulls of those who had been destroyed by Despair. 
 But this, Hke every thing else, faihng of the desired 
 effect, it was thought that they lived in expectation 
 of some one coming to their rescue, or else that they 
 had pick-locks about them, by means of which they 
 were hoping to effect their escape. The suspicion 
 of this made the giant resolve that next morning he 
 would search them. But before the morning 
 dawned the pilgrims had clean escaped from his 
 horrible castle, and, safe beyond his hated dominions, 
 were proceeding together over the King's highway 
 to Zion. 
 
 Reserving the consideration of their happy and 
 unexpected deliverance to a future opportunity, let 
 us now endeavour to derive some improvement and 
 instruction from the things which they suffered in 
 Doubting Castle. 
 
 The imprisonment of our pilgrims in Doubting 
 Castle, and what they suffered in it from the cruelty 
 of Despair and the machinations of Diffidence, is 
 intended to instruct us in several important truths. 
 It represents to us the sad and distressing situation 
 of a real Christian, when, having deviated from the 
 right path, and having sunk for a while into sloth- 
 ful neghgence, at length he awakens out of it, only 
 to become the prey of despair. Then is he driven, 
 as it were, by a stern tyrant, and made to dwell in 
 desolate places, as those that have been long dead. 
 He is oppressed with the most dismal and gloomy 
 doubts. He can derive no benefit nor advantage 
 now from the remembrance of his past experience. 
 He is in the region of Doubting, and he doubts 
 every thing. He doubts that his past experience 
 
312 LECTURE XXI. 
 
 was all a delusion ; doubts that he ever prayea in 
 earnest, or ever received an answer to prayer in his 
 life. He doubts whether he ever possessed a single 
 grain of saving faith ; and fears that he was de- 
 ceiving his soul, when he imagined that he was a 
 child of God and a partaker of the Holy Spirit. Or 
 else, what is still more painful and distressing, he 
 fears that he has sinned against the Holy Ghost, 
 that he has committed the unpardonable sin, that 
 his doom is sealed, and that there is no help for him 
 in his God. As long as he remains in this desolate 
 place, his soul is deprived alike of meat and drink 
 and light. Doubt deprives him of the spiritual food 
 and sustenance which heretofore he derived from 
 the word of God. Doubt robs him of the precious 
 promises of the gospel, Avhich so often had been to 
 his thirsty soul as rivers of water in a dry land. 
 Doubt extinguishes the cheerful light that springs 
 up from a sense of reconciliation with God, and 
 clothes every object around in gloom. But this is 
 not all. Though the prisoners of Despair are in- 
 volved in darkness, and excluded from comfort all 
 the days of their captivity, at certain seasons they 
 feel more severely than at others the power of their 
 tormentor. He pays them, as it were, continual 
 visits, and compels them to feel and tremble at his 
 gigantic strength ai?d malicious wickedness. At 
 one time he upbraids them with the repetition of 
 all their past sins, and makes them smart under the 
 lashes of an accusing conscience. At another time 
 he sets before them, in the most frightful colours, 
 the hopelessness of their state, and the utter impos- 
 sibihty of their dehverance, leaving no effort untried 
 to make them destroyers of themselves. Then is 
 the poor Christian brought low indeed. While he 
 
DOUBTINa CASTLE. 313 
 
 suffers these terrors, he is distracted and ready to 
 die. He is a burden to himself and weary of hfe, 
 and his painful language is, " My way is hid, and 
 my hope has perished." 
 
 " The lying tempter would persuade 
 There's no relief in heaven ; 
 And all my swelling sins appear 
 Too great to be forgiven." 
 
 If the power of Despair be limited, and he is unable 
 to prevail against the trembling and afflicted Chris- 
 tian, still does he breathe out threatenings, and 
 intimate to those whom he has seized that it had 
 been good for them had they never been born. How 
 well is it for the Christian, when sorely tempted, to 
 have for his companion and counsellor one of a more 
 hopeful spirit than himself! The full benefit of 
 Christian fellowship is only learnt in seasons of trial 
 and temptation. Then it is that the sovereignty of 
 Divine grace is often seen in making the younger 
 and less experienced behever the supporter and 
 helper of his elder brother. Then we are shown 
 that no member in the mystical body of Christ can 
 say to other members, "I have no need of you ; and 
 that those members which seem to be more feeble 
 are necessary." God often comforts and strengthens 
 his desponding servants by the instrumentality of 
 those who, in many respects, are inferior to them- 
 selves. Oh, let us all, in our deepest spiritual dis- 
 tresses, dihgently che-rish a beheving, hopeful frame 
 of mind, and repel with all our might the gloomy 
 suggestions and dark forebodings of despair. Re- 
 member that " to him that is joined to all the hving 
 there is hope," and it is the enemy who says, 
 "Persecute him and take him, for there is none to 
 deliver him !" If you are unable at present to rise 
 
 27 
 
314 LECTURE XXI. 
 
 superior to your painful situation, and your soul is 
 in prison and in darkness, instead of conferring with 
 your painful doubts, or yielding to diffidence and 
 tamely submitting to the bidding of despair, listen 
 to the more hopeful language of those whose faith 
 is not so utterly cast down as your own. Consider 
 that others, as well as you, have been for a season 
 the prisoners of Despair, and as sorely handled by 
 him, and yet at length have burst their chains and 
 regained their liberty. Consider that despair in this 
 world is not immortal. Like every other adversary, 
 it has bounds which it cannot pass. It sickens 
 and grows feeble with reviving faith ; and when 
 faith increases, and becomes lively and strong, 
 despair expires, and his prisoners are set free. 
 Terrible indeed may be the end of apostates and 
 hypocrites, and such as return again to wilful sin 
 and persist in it, after they have professed subjec- 
 tion to the gospel. These may be the victims and 
 the trophies of despair ; but no true penitent, who 
 humbly applies to Christ, shall ever be numbered 
 among them. And oh ! remember that when your 
 trial has come to its extremity — when the help of 
 man is vain, and Despair is plotting against you his 
 last and most desperate effort — remember, I say, 
 that such an alarming crisis is often found to be the 
 eve of the trembhng Christian's deliverance. It 
 will be so, it must be so, if you give yourself unto 
 prayer, and earnestly renew your application to the 
 throne of grace. Think of Peter, sleeping in the 
 prison, and bound between the soldiers, and how he 
 was delivered from Herod and the expectation of 
 the Jews. Wait therefore on the Lord, be of good 
 courage, and he will strengthen your heart, and 
 break your bands, and bring you out of prison, and 
 
DOUBTING CASTLE. 315 
 
 deliver you out of all your fears. Say, as others 
 have said before you, "Why art thou cast down, O 
 my soul? and why art thou disquieted within me? 
 Hope in God ; for I shall yet praise him, who is the 
 health of my countenance and my God." 
 
 THE HYMN. 
 
 Look down in pity, Lord, and see 
 The doubts and fears that burden me ; 
 Among the wounded and the slain, 
 Far from thy presence I remain. 
 
 This I procured when from thy way 
 My roving footsteps dared to stray; 
 The path of peace I once forsook. 
 And now I feel thy just rebuke. 
 
 In crooked paths no peace is found. 
 No pleasure on forbidden ground ; 
 What bitter pains transgressors meet ! 
 What sorrows find backsliding feet ! 
 
 Now former comforts all have fled, 
 While hope no more exalts his head. 
 And sweet experience, once enjoyed, 
 Is all like blighted bloom destroyed. 
 
 Lo, stern Despair, with gloomy brow, 
 Detains me fast his prisoner now ; 
 And Satan, from his dark abode, 
 Whispers, " There is no help in God !' 
 
 But, Lord, how long? Oh, bring my soul 
 Safe from the tempter's fierce control; 
 Unloose my bonds, and set me firee. 
 Let thy salvation visit me. 
 
 THE PRAYER. 
 
 Almighty and ever-living God, in knowledge of whom 
 standeth our eternal life, whose service is perfect freedom, 
 look upon us in great mercy, for the sake of thy dear Son, 
 our Saviour Jesus Christ, and through him communicate to 
 our souls, not the spirit of bondage again to fear, but the spi- 
 rit of adoption, whereby we cry, Abba, Father. Though we 
 
316 LECTURE XXI. 
 
 be tied and bound with the chain of our sins, let the pitiful- 
 ness of thy great mercy loose us. O God the Son, Re- 
 deemer of the world, do thou set us free, and then we shall 
 be free indeed. O God the Holy Ghost, do thou dwell in 
 our hearts, and constantly abide with us, and then we shall 
 know the glorious liberty of the children of God ; for where 
 the Spirit of the Lord is, there is liberty. Keep us, we be- 
 seech thee, in the good and the right way; so shall we not 
 go back from thee. Suffer us not to forsake the Lord our 
 God, who leadeth us in the way wherein we should go, lest 
 our own wickedness should correct us, and our backslidings 
 should reprove us, and we should know and see, from sad 
 experience, that it is an evil thing and bitter that we have 
 forsaken the Lord our God, and that thy fear is not in us. 
 Oh keep us from turning aside into any by-path, or making 
 to ourselves crooked paths, in which they who go can find no 
 peace. May we never be misled by vain confidence, lest we 
 should suddenly perish and come to a fearful end. And if we 
 have wandered out of the way, and our soul has forgot pros- 
 perity, cast us not away from thy presence, and take not thy 
 Holy Spirit from us. Restore unto us the joy of thy salva- 
 tion, and uphold us with thy free Spirit. May we not be 
 satisfied with a little shelter, or any thing short of a full re- 
 turn to thy favour. Deliver us not over to the will of our 
 enemies, nor leave us in the hand of such as breathe out cru- 
 elty. Lord, save us from the power of despair. However 
 grievously we may have wandered from thee, may we never 
 say. There is no hope. Though our strong adversaries may 
 lay in wait for our souls, and take counsel together, saying, 
 God hath forsaken him. persecute and take him, for there is 
 none to deliver him, Lord, be not far from us; O our 
 God, make haste for our help. May we remember the works 
 of the Lord, and call to mind thy wonders of old. May we 
 hope still in our God, and believe verily to see the goodness 
 of the Lord in the land of the living. Thou which hast 
 showed us great and sore troubles, quicken us again, and 
 bring us up again from the depths of the earth. Bring our 
 souls out of prison, that we may praise thy name. We wait 
 for the Lord, our soul doth wait, and in his word do we hope. 
 Our soul waiteth for the Lord, as those that watch for the 
 morning; yea, more than they that watch for the morning. 
 Oh satisfy us with thy mercy, and that soon, that we may 
 rejoice and be glad all our days. And now the God of hope 
 fill us with all joy and peace in believing, that we may 
 abound in hope through the power of the Holy Ghost, to 
 whom, with the Father and the Son, be honour and glory for 
 ever and ever. Amen. 
 
LECTURE XXII. 
 
 THE DELECTABLE MOUNTAINS GAINED 
 
 Children of the heavenly King, 
 
 As we journey sweetly sing; 
 Sing our Saviour's worthy praise, 
 Glorious in his works and ways. 
 
 We are travelling home to God, 
 In the way the fathers trod; 
 
 They are happy now, and we 
 Soon their happiness shall see. 
 
 Fear not, brethren, joyful stand 
 On the borders of our land, 
 
 Jesus Christ, our Father's Son 
 Bids us undismayed go on. 
 
 Lord ! obediently we go. 
 Gladly leaving all below ; 
 
 Only thou our leader be, 
 And we still will follow thee. 
 
 Isaiah xlix. 8, 11. 
 
 THUS SAIYH THE LORD, IN AN ACCEPTABLE TISrE HAVE I HEARD THEE, AND 
 IN A DAY OF SALTATION HAVE I HELPED THEE: AND I WILL PRESERVE 
 THEE, AND GIVE THEE FOR A COVENANT OF THE PEOPLE, TO ESTABLISH 
 THE EARTH, TO CAUSE TO INHERIT THE DESOLATE HERITAGES ; THAT THOU 
 MATEST SAY TO THE PRISONERS, GO FORTH ; TO THEM THAT ARE IN DARK- 
 NESS, SHOW YOURSELVES. THEY SHALL FEED IN THE WAYS, AND THEIR 
 PASTURES SHALL BE IN ALL HIGH PLACES. THEY SHALL NOT HUNGER 
 NOR THIRST ; NEITHER SHALL THE HEAT NOR SUN S3UTE THEM : FOR HE 
 THAT HATH MERCY ON THEM SHALL LEAD THEJI, EVEN BY THE SPRINGS 
 OF WATER SHALL HE GUIDE THEM. AND I WILL MAKE ALL MY MOUNTAINS 
 A WAY, AND MY HIGHWAYS SHALL BE EXALTED. 
 
 This is one of the precious promises made by the 
 eternal Father to the Lord our Redeemer. He is 
 heard at all times, whenever he intercedes on be- 
 half of his people ; and for his sake, wanderers of 
 
 27* 317 
 
318 LECTURE XXII. 
 
 every description, when they come to the throne 
 of grace, are heard and answered, obtain mercy, 
 and find grace to help in every season of need. 
 Christ is the surety of the new covenant for the 
 benefit of sinners in every part of the world ; and 
 when those that were sitting in darkness are truly 
 converted unto God, he " inherits the desolate heri- 
 tages." He says to poor sinners and grievous back- 
 sliders, that were tied and bound in the gloomy 
 prison of sin and despair, Go forth, and show your- 
 selves. And when he has set them at liberty he 
 deals with them in the most bountiful manner. By 
 the means cf grace, the ministrations of faithful shep- 
 herds, and the supply of his Holy Spirit, he feeds 
 them and satisfies them, guides them and instructs 
 them, and leads them on in the way everlasting. 
 They are raised above the petty concerns of this 
 fleeting scene, brought, as it were, to the delectable 
 mountains, where they breathe a purer air and get 
 a clearer view of heaven itself, as well as learn very 
 excellent things which are needful for their future 
 progress. 
 
 We have to consider 
 
 I. The manner in which our pilgrims escaped 
 out of Doubting Castle. 
 
 II. Their approach to the Delectable Mountains, 
 and 
 
 III. The excellent lessons which were taught 
 them by the shepherds there. 
 
 I. As to the manner of their release. Whilst 
 the Giant was meditating against them further se- 
 verities, they began to pray, and continued instant 
 in prayer for some time. Then, in the most sudden 
 
THE DETECTABLE MOUNTAINS. 319 
 
 manner, Christian broke out and expressed amaze- 
 ment at his folly in remaining so long in that 
 wretched dungeon, as he had just discovered he had 
 within his bosom a key which would open every lock 
 of their prison, and thus would certainly restore 
 them to liberty. The name of this key was Pro- 
 mise. Hopeful was overjoyed at this intelligence, 
 and begged his companion immediatel}'' to pluck it 
 out of his bosom and try. He did so ; and as he 
 applied the key to the dungeon-door, the bolt im- 
 mediately turned back and the door flew open. 
 Then did they both go forth ; and though they had 
 more difficulty in opening the outer door, and its 
 bolt went more hardly, yet Christian's key unlocked 
 that door also. The creaking noise made by the 
 opening of this door awakened the owner of the 
 Castle ; but he was unable to overtake them, or 
 even to pursue after them. Thus they went on, 
 and came to the King's highway, and so were safe, 
 because they were out of the Giant's dominions. 
 They were very anxious to save all succeeding pil- 
 grims the distressing experience which they had 
 just undergone. With this intent, as soon as ever 
 they had re-crossed the fatal stile that brought them 
 out of By-path Meadow into the high road, there 
 they put up a notice signifying the gloomy regions 
 to which that by-path would lead. 
 
 Learn, dear brethren, from all this, the only 
 means by which we can be effectually delivered 
 from all our gloomy fears, and all the despairing 
 and painful thoughts that have lodged within us, 
 and which have for a season shut us up in the prison 
 of despair. We must give ourselves unto prayer; 
 we must lay hold of the key of promise, and use it 
 aright ; and we must retrace our backshding steps 
 
320 LECTURE XXII. 
 
 until we have returned into the way of righteous- 
 ness. If any one of these be neglected, we can 
 never be brought into the glorious liberty of the 
 children of God. It is by disposing us earnestly to 
 pray for the blessings he is about to bestow, that 
 the Lord graciously prepares us to receive them. 
 As long as we keep silence, and restrain prayer, 
 we cannot expect any mitigation to our distresses, 
 however painful or severe they may be. But when 
 we begin humbly and earnestly to cry unto God, 
 and say as the Psalmist did, *' Bring my soul out 
 of prison," we shall soon find that we have not 
 prayed in vain. 
 
 "Prayer makes the darkened cloud withdraw, 
 Prayer climbs the ladder Jacob saw." 
 
 And sometimes, in the most unexpected way, our 
 humble petitions will be abundantly answered. 
 
 Before, however, this answer can be received, ou 
 slumbering faith must be awakened. We must 
 find, as it were, the key of promise in our breasts, 
 and pluck it forth, and use it, and apply it to the 
 relief of our necessities. There is no sorrow, nor 
 doubt, nor fear, nor trouble, into which we can pos- 
 sibly be plunged, for which there is not a promise, 
 as exactly adapted to it as the key is adapted to the 
 lock for which it was made. Select some precious 
 promise which is best adapted to your peculiar cir- 
 cumstances. Embrace it and hold it fast, and be- 
 lieve firmly with all your heart, and with all your 
 soul, that as a penitent sinner, looking unto Jesus, 
 this promise belongs to you, and is intended for you; 
 and the door of your prison will fly open, you will 
 behold the cheerful light, every difficulty will give 
 way, and the fiercest of all your adversaries shall 
 
THE DETECTABLE MOUNTAINS. 321 
 
 be unable to harm 5^ou, or to bring you back again 
 under bondage. 
 
 But oh, remember also the part that is ever acted 
 by one whom the truth makes free. The liberty 
 of the believer is not the liberty of wantonness. 
 Being dehvered from the hand of the enem}^, and 
 from those that hate him, he returns straightway 
 into the path of obedience, and longs and strives to 
 walk before the Lord in righteousness and true holi- 
 ness all his days. Cheerful and unreserved obe- 
 dience to all the Divine law, is the liberty after which 
 he aspires. '• I shall walk," he says, " at liberty, 
 when I have respect to all thy commandments." 
 He retraces his backsliding steps, without any more 
 complaints about the roughness of the road ; and 
 he never feels himself secure, until he is humbly 
 walking again in the good paths. Having learned 
 from painful experience, that the way of trans- 
 gressors is hard, he does all that lies in his power 
 to deter others from venturing into those crooked 
 and by-paths, which can only lead them into dark- 
 ness and sorrow, if not to despair and death. 
 
 II. We proceed now to consider the pleasanter 
 path pursued by our pilgrims, after their escape 
 from the hand of Despair, and their return to the 
 ways of Zion. They went straight forward until 
 they came to the Delectable Mountains. They as- 
 cended these exalted heights, and found themselves 
 in a new and most delightful climate. There were 
 gardens, and vineyards, and orchards, and foun- 
 tains of water; and they drank and washed, and 
 freely ate of the vineyards. The glowing language 
 of the prophet, which we have selected for our text, 
 was fulfilled in their experience : " They shall 
 
822 LECTURE XXII. 
 
 feed in the ways, and their pastures shai; be in all 
 high places. They shall not hunger nor thirst ; 
 neither shall the heat nor sun smite them : for he 
 hath that mercy on them shall lead them, even by the 
 springs of waters shall he guide them. And I will 
 make all my mountains a way, and my highways 
 shall be exalted." In these delightful regions there 
 were shepherds feeding their flocks ; and our pil- 
 grims, leaning each upon his staff, entered into con- 
 versation with them. These mountains, tney were 
 informed, were Emmanuel's land ; his city was 
 within sight ; and the sheep before them were his, 
 for whom he had laid down his life. «v hen the 
 travellers inquired of the shepherds about the way 
 before them, they were told that they were now in 
 the right road to the Celestial City, but xhat it was 
 still too far for any but those who should get thither 
 indeed ; and that it was only safe for the upright, 
 but transgressors would fall therein. When the 
 shepherds learned that our pilgrims were weary, 
 not being forgetful to entertain strangers, and soon 
 perceiving that they were wayfaring men, whose 
 faces were steadily set towards Zion, they invited 
 them to stay and refresh themselves, Dnd welcomed 
 them very lovingly to the Delectable Mountains. 
 The names of the four shepherds were Knowledge, 
 Experience, Watchful, and Sincere. How safe 
 were the pilgrims in such company as this ! The 
 shepherds said, " We would that you should stay 
 here awhile, to be acquainted with us, and yet 
 more to solace yourselves in theye mountains. " 
 And the pilgrims were content to stay ; so they 
 went to their rest that night, becauL<e it was late. 
 
 What, dear brethren, is signified by this arrival 
 at the Delectable Mountains ? It occms to repre- 
 
THE DELECTABLE MOUNTAINS. 323 
 
 sent that state of calm enjoyment and established 
 peace which the mature and consistent Christian is 
 permitted to attain. He has learned now to distin- 
 guish between natural excitement and spiritual en- 
 joyment. He is established by reason of use in 
 the simplicity of faith, and habitual endeavours after 
 unreserved obedience. The life which he lives in 
 the flesh is a Hfe of faith in the Son of God. He 
 depends unreservedly for pardon and acceptance on 
 the atoning blood and justifying righteousness of 
 the Divine Redeemer. He washes every day, by 
 renewed acts of faith, in the fountain opened for 
 sin and for uncleanness, and he goes on in the 
 strength of the Lord God, making mention of his 
 righteousness, even his only. At the same time he 
 cries earnestly for the renewing power of the Holy 
 Ghost to be more and more exerted upon his heart. 
 He pleads the promise that sin shall not have do- 
 minion over the believer, and that the law of the 
 Lord shall be written in his inward parts, and that 
 he shall keep the statutes and the commandments 
 and the judgments of the Lord, and do them. 
 Nothing but universal obedience, inward dehght in 
 communion with God, and a walk and conversation 
 ruled by his blessed word, can satisfy him. Habi- 
 tual obedience and increasing conformity to the 
 Divine image, he knows to be the only satisfactory 
 proof of saving faith, the proper expression of love, 
 and the true progress of a pilgrim to the Celestial 
 City. Thus, as he hearkens to the voice of the 
 Lord his God and walks in his way, his peace flows 
 sometimes as a river, and his salvation as the waves 
 of the sea. He climbs, as it were, into higher skies, 
 and breathes a purer air. He hves above the world, 
 and has his conversation in heaven. He finds froia 
 
324 LECTUKE XXII. 
 
 sweet experience, that the nearer he lives to God, 
 and the closer he Avalks with God, the more he 
 knows of the delight of his service and the joy of 
 his salvation. He whom his soul loveth has brought 
 him to the place " where he feeds, and where he 
 makes his flocks to rest at noon." His acquaintance 
 enlarges with other Christians, whom he had not 
 hitherto known. He sees now that the Redeemer 
 of the world has other sheep, which are not of this 
 or that fold, nor of the particular fold to which he 
 belongs. When he considers that they were pur- 
 chased with the same precious price as himself, that 
 they are equally dear to the Chief Shepherd, and 
 that they love him in sincerity, and follow him un- 
 reservedly, how can he fail to acknowledge them 
 as the Lord's, or hesitate to say, from the bottom of 
 his heart, " Grace be with all them that love our 
 Lord Jesus Christ in sincerity ?" When the be- 
 liever attains to such a state, he is not only in the 
 way to heaven, but he is, as it were, in sight of it. 
 Still, however, he can by no means dispense with 
 godly fear ; for whatever attainments in rehgion a 
 man may have made, or appear to have made, he 
 only will be saved by enduring to the end ; and it 
 is only by walking uprightly in the path of obe- 
 dience, that he avoids the stumbling-blocks ovei 
 which transgressors fall. It is painful to think what 
 nunibers are offended and stumble and fall long 
 before they give any evidence of being consistent 
 and established Christians. So true it is, what the 
 shepherds told the pilgrims, " But few of them that 
 set out on pilgrimage ever show their faces on this 
 mountain." Dear brethren, be not content with 
 setting out on pilgrimage, but be fired with a hoi}?- 
 ambition to " show your faces on the Delectable 
 
1:he delectable mountains. 825 
 
 Mountains." Seek not only to be real Christians, but 
 eminent and exemplary Christians. Be not content 
 to go doubting and hesitating all your days ; but 
 seek earnestly to have the witness in yourself, and 
 the earnest of the Spirit in your heart, that you 
 may know that you are of God, that the hope of 
 glory may be full in your view, and that you may 
 be rooted and established and built up in the faith, 
 even as you have been taught. We must observe, 
 too, that the names given to the shepherds upon 
 these mountains are full of instruction, both to 
 ministers and people. If those whose office it is 
 to feed the flock of Christ have no knowledge of the 
 gospel of the grace of God, if they have no expe- 
 rience of the Spirit's work upon their heart, if they 
 make it no part of their business to watch for souls 
 as those that must give account, and if they do not 
 manifest sincerity both in hfe and doctrine, they 
 cannot be true shepherds of Christ. In that case 
 they cannot search out for his sheep that are dis- 
 persed abroad in this naughty world, that they may 
 be saved for ever by Christ. They cannot lead 
 them to the blessed heights of sanctification and 
 spirituality, and so prepare them for the heavenly 
 fold. Pray, my brethren, for those that have the 
 oversight of your souls, that they may be distin- 
 guished by knowledge and experience, by watch- 
 fulness and sincerity : so shall your prayers for 
 them return with blessings upon your ovv'n head, 
 and you shall never attend their ministrations with- 
 out being instructed or edified, warned or admon- 
 ished, by what you hear. 
 
 III. Let us now proceed to notice the important 
 
326 LECTURE xxir. 
 
 lessons wliich our pilgrims received from tKese 
 faithful shepherds. 
 
 (1.) First of all, they were shown an affecting 
 example to instruct them in the fearful consequences 
 of erring from the truth. This was especially the 
 lesson of Knowledge. They were led by the 
 shepherds to the top of a hill called Error. It Avas 
 very steep on the furthest side ; and when Chris- 
 tian and Hopeful looked down, they saw at the 
 bottom the remains of several men who had been 
 dashed to pieces by a fall from that dizzy height. 
 These, they were informed, were the bones of men 
 who had presumptuously wandered into the paths 
 of error, following their own fancies and their own 
 notions, instead of walking by the hght and being 
 directed by the lantern, which the Lord of the way 
 has hung up for the guidance of his pilgrims. 
 These victims to their own presumption were left 
 unburied, for an example to others, to take heed how 
 they cHmb too high or approach too near the brink 
 of Error. We should all, dear brethren, be 
 solemnly warned by such examples. It is a false 
 and wicked notion to suppose that it matters little 
 what we believe, provided our life be right. No 
 man's life can be right whose belief is essentially 
 wrong. To disbelieve any thing which God has 
 plainly revealed in his Holy Word, evidently be- 
 trays a wrong state of heart ; and to prefer the dim 
 twinkling of our reason or fancy to the clear shin- 
 ing of Scripture truth, is sinful and presumptuous 
 in the extreme. Believers are sanctified through 
 the word and belief of the truth. Some errors, in- 
 deed, may consist with saving faith ; but no devia 
 tion from the revealed truth of God is harmless, 
 and some deviations are absolutely incompatible 
 
THE DELECTABLE MOUNTAINS. "S2T 
 
 with a state of salvation. If once we presume, in 
 any particular, to diverge from the plain declara- 
 tions of Scripture, there is no knowing where it 
 will lead. It ma}^ soon bring us to the edge of the 
 dreadful precipice of Error, and there we may be 
 dashed to pieces by a fall. To avoid such a fear- 
 ful end, take warning from the sad example of others, 
 and cry earnestly, " Oh ! send out thy light and 
 thy truth, and let them lead me." 
 
 (2.) A solemn caution was next given to the pil- 
 grims, to deter them in future from turning aside to 
 any by-path. They were led to the top of another 
 mountain called Caution. From this they beheld 
 several men that were blind, walking up and down 
 among the tombs, and beheld them continually 
 stumbling among the stones, and quite unable to 
 get out from among them. Those poor unhappy 
 men, they were informed, (the shepherd whose 
 name vras Experience being evidently the speaker,) 
 those men among the tombs once set out on pil- 
 grimage, and proceeded a good way ; but when the 
 road became rough, they turned aside from the right 
 way into a by-path, which was easier for their feet. 
 By this means they were taken prisoners by De- 
 spair, who very cruelly treated them, and at length 
 put out their eyes, and left them to wander in that 
 forlorn and bewildered manner among the tombs, 
 according to the saying that is written, " He that 
 wandereth out of the way of understanding, shall 
 remain in the congregation of the dead." When 
 Christian and Hopeful had seen and heard this, 
 they looked upon each other with gushing eyes ; 
 but they held their peace, and said nothing to the 
 shepherds. See here, my brethren, a most happy 
 illustration of what is meant by experimentaJ 
 
328 LECTURE XXII. 
 
 preaching. Christian and Hopeful had not told 
 their experience to these shepherds, and yet, in this 
 affectino- manner, their own transgressions, their 
 own sufferings, and their own narrow escape, were 
 vividly set before them. Thus it is when an ex- 
 perienced minister rightly divides the word of truth, 
 describes the various devices of Satan, the different 
 sins and errors to which men are liable, and the 
 painfu] consequences of deviating from the right 
 path. The hearts and consciences of some that 
 are present are made bare and disclosed. It seems 
 as if the preacher were fulJy acquainted with their 
 whole past history. "As face answereth to face in 
 a glass, so doth the heart of man to man." They 
 are compelled to acknowledge their own likeness in 
 the picture that is held up to their view ; and with 
 a beating heart and a gushing eye, they are ready 
 to say, " Come, see a man which told me all things 
 that ever I did." 
 
 (3.) The next affecting lesson shown to the pil- 
 grims was to inculcate the necessity of sincerity. 
 This was evidently the instruction of Sincere. They 
 were bid to look through a door in the side of the 
 hill. It was very dark, and they heard a doleful 
 cry, as of some tormented. This, they were in- 
 formed, was a by-way to hell, the way trodden by 
 hypocrites. People who professed to be pilgrims, 
 and who held on their way for a long time, without 
 ever having their hearts properly affected towards 
 the Lord of the country, went in a quiet way 
 through this secret door to the world of punish- 
 ment. Several had passed through this door that 
 were considered to have reached the Celestial Gate. 
 This, as well as the other lessons, made a powerful 
 impression upon the pilgrims. And they said one 
 
THE DELECTABLE MOUNTAINS. 329 
 
 to the other, " We have need to cry to the Strong 
 for strength." They were told that they would 
 have to use that strength when they had obtained 
 it. Oh, my brethren, what a solemn thought it is, 
 that hypocrites and dissemblers with God must 
 certainly sink into the regions of eternal wo, though 
 numbers, who judge only from outward appear- 
 ance, confidently believe that they are gone to hea- 
 ven ! How earnestly we ought to seek that our 
 hearts may be right with God, and that integrity 
 and uprightness may always preserve us ! For 
 this end let us often pray with the Psalmist, " Oh, 
 let my heart be sound in thy statutes, that I be not 
 ashamed." 
 
 (4.) One sight more was only shown to the pil- 
 grims, and then they proceeded on their journey. 
 Watchful wished them to have a glimpse of the 
 regions of eternal day. They were taken to the 
 top of the hill Clear, and a prospective glass was 
 put into their hands by the shepherds, that by 
 looking through this they might get a sight of the 
 gates of the Celestial City. But w^hen they at- 
 tempted to do this, the remembrance of the last 
 thing they had seen (viz. the hypocrite's doom,) 
 made their hands to shake in such a manner that 
 they could not look steadily through the glass. 
 They thought, however, they saw something like 
 the gate, and some of the glory of the place. 
 Then they went on their way. How difficult, dear 
 brethren, it is, even for real Christians, to keep their 
 eye steadily fixed on the invisible land, and to re- 
 joice in hope of the glory to be revealed ! We are 
 prone to make mistakes, both on the right hand and 
 on the left. When we rejoice in hope, we are apt 
 to be deficient in reverence and godly fear. And 
 
 28* 
 
330 LECTURE XXIT. 
 
 when we tremble with godly jealousy at the proba- 
 bility of our coming short at the last, and receiving 
 the hypocrite's doom, this weakens our confidence, 
 and dims our prospect of the heavenly inheritance. 
 The union of the two, lively faith and godly fear, 
 form the safest state for the Christian. If you can- 
 not get a full sight of the heavenly gate, and a 
 clear view of the glory of God, be content to dis- 
 cern something like the gate, and some of the glory 
 of the place. If only you are excited by your 
 godly fear to tremble at the hypocrite's doom, more 
 dihgently to search your heart, and to try your 
 ways, and to be afraid of every thing that is dis- 
 pleasing to God and contrary to your profession, 
 this is well. " Blessed is the man that feareth 
 always." 
 
 THE HYMN. 
 
 From cruel bondage come, 
 Where death and darkness reign ; 
 We seek our new, our better home, 
 Where we our rest shall gain. 
 
 Hallelujah ! we are on our way to God. 
 
 To Canaan's sacred ground. 
 With joyful songs we haste. 
 Where light and love and peace abound. 
 And everlasting rest. 
 Hallelujah ! we are on our way to God. 
 
 There sin and sorrow cease. 
 And every conflict 's o'er ; 
 There we shall dwell in endless peace, 
 And never hunger more. 
 Hallelujah ' we are on our way to God. 
 
THE DELECTABLE MOUNTAINS. 331 
 
 We soon shall join the throng : 
 Their pleasures we shall share ; 
 And sing the everlasting song 
 With all the ransomed there. 
 
 Hallelujah ! we are on our way to God. 
 
 How sweet the prospect is ! 
 It cheers the pilgrim's breast; 
 We're journeying through the wilderness, 
 But soon shall gain our rest. 
 Hallelujah ! we are on our way to God. 
 
 THE PRAYER. 
 
 thou that hearest prayer, unto thee shall all flesh come. 
 We come before thee in the name of Jesus, and we desire to 
 pray in the Holy Ghost. Thou hast said in thy Holy Word, 
 " I have heard thee in a time accepted, and in a day of sal- 
 vation have I succoured thee;" and thou hast graciously 
 assured us, "Behold, now is the accepted time; behold, 
 now is the day of salvation:" now, therefore, let our prayer 
 be acceptable in thy sight ; now let thy tender mercies come 
 unto us, even thy salvation, according to thy word. We 
 humbly beseech thee, Father, for the sake of thy dear 
 Son, deliver us from all our gloomy fears, and all the spiritual 
 bondage wherewith we are enthralled. Say to the prisoners, 
 Go forth ; and to them that are in darkness. Show yourselves. 
 Bring our soul out of prison, that we may praise thy name ; 
 turn us from darkness to light, ^ and make us to know the 
 glorious liberty of the children of God. Oh, grant that in all 
 our troubles and adversities, whensoever they oppress us, we 
 may give ourselves unto prayer, apply by true faith thy pre- 
 cious promises to our own individual case, and humbly return 
 to thee in the way of obedience. Give us pastors according 
 to thine own heart, to feed and direct us in the heavenly- 
 way ; shepherds that have knowledge of the gospel mys- 
 tery ; who have experience of the Holy Spirit's work upon 
 the heart ; who watch for souls as those that must give ac- 
 count, and who manifest, in doctrine, uncorruptness and 
 sincerity. And give us grace, with all readiness of mind to 
 receive the important lessons which they urge upon us in thy 
 name and from thy blessed word. May we learn the danger 
 of erring from the faith ; and do thou mercifully keep us 
 irum all false doctrine, heresy and schism. May we have 
 
332 LECTURE XXII. 
 
 constantly before us the sad effects of being sp<iuc(>. n U 
 by-paths, and grant that we may hate every lalse way. May 
 the awful doom of the hypocrite till us with godly fear, an:^ 
 cause us diligently to look to ourselves, that we may be 
 found at last among the generation of the upright. Finally, 
 do thou give us a cheering prospect of the glory that awaits 
 us at the end of our pilgrimage, that we may be steadfast, 
 unmoveable, always abounding in thy work, for as much as 
 we know that our labour shall not be in vain in the Lord. 
 These prayers and supplications we humbly offer at the 
 throne of grace, in the name and rpcdiation of Jesus Christ, 
 our most blessed Lord and Saviour. Amen. 
 
LECTURE XXIII. 
 
 IGNOUANCE, TURN-AWAY, AND LITTLE-PAITH. 
 
 Alas ! what hourly dangers rise ! 
 
 What snares beset my way ! 
 To heaven, oh let me lift my eyes, 
 
 And hourly watch and pray. 
 
 How oft my mournful thoughts complain, 
 
 And melt in flowing tears ! 
 My weak resistance, ah I how vain! 
 
 How strong my foes and fears ! 
 
 O gracious God, in v/hom I live, 
 
 My feeble efforts aid ; 
 Help me to watch and pray and strive, 
 
 Though trembling and afraid. 
 
 Hebrews x. 38, 39. 
 
 NOW THE JUST SHALL LITE BY FAITH : BUT IF AXY MAX DRAW BACK MY 
 SOUL SHALL HAVE NO PLEASURE IN HQf. BUT VTE. ARE NOT OP THEII 'WHO 
 DRAW BACK UNTO PERDITION; BUT OF THEM THAT BELIEVE, TO THE 
 SAVING OF THE SOUL. 
 
 The possession or the absence of simple faith in 
 the Son of God makes all the difference between 
 the heirs of everlasting salvation and the rest of the 
 world. Every true believer is a justified person, 
 and he lives by his faith. But every one destitute 
 of true faith, if he make a profession of rehgion, is 
 sure to draw back, and that unto perdition. And 
 as the true believer is distinguished by the reahty 
 
334 LECTURE XXIII. 
 
 of his faith from all others, so the degree of his 
 faith makes all the difference between one beHever 
 and another. The person whose faith is strong 
 will rise superior to all the trials and temptations 
 that beset him, and, for the most part, will be enabled 
 to go on his way rejoicing. But he whose faith, 
 though real, is feeble, will often be plunged in 
 doubt and fear ; at times he will be ready to halt, 
 and sore let and hindered in running the race that 
 is set before him. But even he, because his faith 
 is real, will eventually be found not to be of them 
 that draw back. All this will be affectingly evi- 
 dent in the course of the present Lecture. There 
 are three distinct characters for our consideration — 
 Ignorance, Turn-away, and Little-faith. 
 
 L We begin with Ignorance. When Christian 
 and Hopeful parted from the shepherds at the De- 
 lectable Mountains, very instructive was the parting 
 salutation which they received from those four ex- 
 cellent instructors. Knowledge gave them a note 
 or map of the way. " Experience bid them beware 
 of the Flatterer. Watchful told them to take heed 
 that they slept not on the Enchanted Ground. Sin- 
 cere very heartily bade them good speed. Thus 
 the pilgrims went down the mountain, along the 
 highway, towards the city. Not far down the 
 mountain, at the left hand, there came into the way 
 a crooked little lane, from the country of Conceit. 
 Here our pilgrims met with one Ignorance. He 
 said he was born in the country to the left ; that he 
 was going to the Celestial City ; and that he hoped 
 to get in at the gate, as other good people do. 
 Being asked what he had to show, at the gate, to 
 gain him admittance, he replied, "I know my 
 
IGNORANCE, 335 
 
 Lord's will, and have been a good liver. I pay 
 every man his own. I pray, fast, pay tithes, 
 give alms, and have left my country for whither I 
 am going." When it was intimated to him, that he 
 had not come into the way by the narrow gate, and 
 a fear was expressed that he would be disappointed 
 at the last, he said he v/ould follow the rehgion of 
 his country, and hoped that all would be well. As 
 for the wicket-gate, he said it was so far off, that 
 few in those parts knew the way to it ; and that it 
 was quite unnecessary to them, since the lane by 
 which he had come Vv'as so much readier. Then 
 did our pilgrims judge it best to pass on and leave 
 him for the present, hoping at another time to renew 
 their conversation with him. 
 
 True Christians and the most hopeful characters 
 have reason to rejoice that their great High Priest 
 can have compassion on the ignorant and them that 
 are out of the way. This is the state of us all until, 
 through grace, we obey the heavenly calhng. 
 
 " Buried in ignorance and sin, 
 At hell's dark door we lay." 
 
 If the true light has dawned upon us, we should be 
 compassionate to those who are now in the condi- 
 tion from which we have been delivered, and we 
 should use every micans in our power for their 
 benefit. It is painful to think what numbers are 
 confident they are in the right road, who are igno- 
 rant of the first principles of the oracles of God. 
 The}'- have been born, as it were, in the country of 
 Conceit, and they are Avise in their own conceits. 
 They hope to go to heaven, as other people do, 
 trusting in outward forms, harmless lives and good 
 intentions. They are quite satisfied with the reli- 
 
336 LECTURE xxiir. 
 
 gion of the generality. As for true conversion of 
 heart, a sense of sin produced by the Holy Spirit, 
 and a personal application by faith to Him who is 
 the door and the way, this is a religion that they 
 know nothing about ; and none of their worldly or 
 self-righteous neighbours can give them any in- 
 formation respecting it. We should do all we can 
 to instruct and undeceive such persons, showing 
 them the utter impossibility of entering into the 
 kingdom of heaven without a title to it and a meet- 
 ness for it. But we should observe time and judg- 
 ment in the instruction that we impart ; neither 
 overdoing nor underdoing, but here a little and 
 there a little, waiting for the best opportunity to 
 speak a word in season, and speaking to men as 
 they are able to bear it. 
 
 II. We proceed now to speak of the character of 
 Turn-aw^ay. Very fearful was the manner in Avhich 
 he was forced upon the notice of our pilgrims. Not 
 far from the place where they left Ignorance, they 
 entered into a very dark lane. Amid the gloom of 
 this passage they met seven wicked spirits in charge 
 of a prisoner, whom they had tied and bound with 
 seven strong cords. They were carrying him back 
 to the door which Christian and Hopeful had seen 
 on the side of the hill, and which they had been 
 informed was the by-way to Tophet. Deeply were 
 they affected at this spectacle. They had some 
 difliculty in discovering who the unhappy man 
 was, as they could not perfectly see his face, his 
 head being hung down as they passed. But after- 
 ward, when they had a little recovered from their 
 dismay, as they looked back, they discovered him 
 to be Turn-away, from the town of Apostasy. Hope- 
 
TURN-AWAY. 337 
 
 fill espied his real character inscribed upon him. 
 He was a ^Yanton professor of godhness, a dreadful 
 apostate from the holy commandment delivered to 
 him. 
 
 Instances, my hrethren, Hke these, are very 
 alarming, and they are not unfrequently witnessed 
 by true pilgrims to the Celestial City. Their effect 
 ono-ht to be salutary and lasting. True Christians 
 in their way to Zion have to pass through many a 
 dark lane. When they live in those times, or pass 
 through those places where iniquity abounds, or 
 tribulation or persecution ariseth because of the 
 word, their way is dark. Then what distressing 
 instances do they often see of once-flourishing pro- 
 fessors drawing back unto perdition and being con- 
 veyed to their own place ! Many a person makes 
 a fair profession of religion, and forsakes his open 
 and gross vices, who never possessed a single grain 
 of saving faith. The unclean spirit goes out of him 
 for a season. His life is decent and respectable, he 
 learns the language of piety, he mixes among the 
 people of God, he frequents the ordinances of God, 
 and in the judgment of charity he is taken for what 
 he professes to be. All the while, however, his 
 heart was never right with God. He was still in 
 his natural, unconverted stat^. When a convenient 
 timiO has come, the evil spirit Avhich had left him 
 for a season returns with seven-fold power and vio- 
 lence, to his former habitation, as if he were now in 
 league with seven spirits more wicked than himself. 
 The hypocrite's heart being never changed, and 
 destitute of all saving grace, there is nothing there 
 to prevent the re-entrance of the evil spirit in this 
 terrific manner. Nay, it seems swept and gar- 
 nished, as if prepared for his reception. He enters 
 
 29 
 
838 LECTURE XXIII. 
 
 m and dwells there, and the last state of that man 
 is worse than the first. And noAV he is prepared 
 to commit all iniquity with greediness. A suitable 
 occasion is soon presented for developing his true 
 principles. Iniquity abounds, religion becomes un- 
 fashionable, or cannot be professed without danger, 
 and he openly abjures his profession, and acts in 
 such a way as plainly to show that he is in the 
 power of the Wicked One, and going to his own 
 place. Oh, let us ever remember that nothing but 
 a living faith, forming a vital union between our 
 souls and Christ, can surely preserve us from the 
 awful doom of the apostate ! If we are of those that 
 beheve to the saving of the soul, we shall not be of 
 them that draw back unto perdition. Wherever 
 there is true faith in the Son of God, the Holy 
 Spirit is given to sanctify and renew the nature. 
 But where there is no such faith, the nature re- 
 mains still unchanged, still in love with sin. And, '•■ 
 in due time, this sinful nature will show" itself, how- ' 
 ever it may be hid or adorned for a season. When 
 professors turn from the holy commandment, and 
 are again entangled and overcome by their sinful ' 
 lusts, their latter end is worse than their beginning, 
 and it has happened unto them according to the 
 true proverb, " The dog is returned to his own vomit 
 again, and the sow that was washed to her wallow- 
 ing in the mire." Oh, my brethren, if you would j 
 not prove a base apostate, stand in awe and sin not ! ' 
 Say unto God, "Hold thou me up, and I shall be i 
 safe ; and keep me by thy power through faith unto , 
 salvation." 
 
 III. The character of Little-faith has next to en- | 
 gage our attention. It is introduced here because 
 
LITTLE-FAITH. 339 
 
 the adventure recorded of him occurred in this part 
 of the road, and here it was told by Christian to his 
 fellow. This Little-faith was a good man, and 
 from the town of Sincere. Proceeding on his pil- 
 grimage, when he came to that dark lane, he had 
 chanced to sleep. And here, just as he was awak- 
 ing, three robbers — Faint-heart, Mistrust, and Guilt 
 — had set upon him. Great was the alarm of 
 Little-faith at the appearance of these three evil 
 brothers. Faint-heart called him to give up his 
 money ; Mistrust pulled a bag of silver out of his 
 pocket ; and Guilt struck him on the head, and left 
 him bleeding on the ground. As the thieves stood 
 by their prey, they heard the footsteps of some one 
 on the road. They thought it was Great-grace, 
 and instantly fled. After a while the wounded man 
 revived, and getting up, he contrived to scramble 
 on his way. 
 
 The two pilgrims entered upon an interesting 
 conversation respecting this history of Little-faith. 
 Hopeful inquired if the thieves had taken from him 
 all that ever he had. To this it was replied, No : 
 the place where his jewels were they never ran- 
 sacked; so those he kept still. He retained also his 
 certificate, by which he was to receive his admit- 
 tance at the celestial gate. It was, however, en- 
 tirely owing to the care of Providence, and not to 
 any skill of his own, that the thieves missed any 
 thing that was good. In the state he was in, he 
 had neither skill nor power to hide any thing. But 
 though he kept these, his state ever after was very 
 uncomfortable. All his ready money being gone 
 (as he might not sell his jewels) he went hungry, 
 and was often in great straits as he proceeded on 
 his journey. Neither could he derive the comfort 
 
340 LECTURE XXIII. 
 
 he might from the possession of his certificate. He 
 made but little use of it, because of the dismay he 
 felt at the loss of his money. He forgot it entirely 
 a great part of his way ; and if now and then a ray 
 of comfort beamed upon him by the recollection of 
 it, it was soon dispelled by the painful thought of 
 his loss. He breathed out his sorrowful complaints 
 as he proceeded, and told what had befallen him to 
 all he met ; minutely recounting where he was 
 robbed, and how ; who they were that did it, and 
 what he had lost ; how he was wounded, and had 
 hardly escaped with his life. 
 
 Hopeful next expressed his wonder that poor 
 Little-faith had not been induced by his necessities 
 to sell or to pawn some of his jewels for his present 
 rehef. But this supposition was sharply condemned 
 by Christian as childish in the extreme. He pointed 
 out that his jewels were disregarded, their value 
 being unknown in all that country ; hence no ready 
 money would be advanced upon them. In addition 
 to this, the poor man himself knew well enough, 
 that if these should not be forthcoming at the celes- 
 tial gate, he would be undone for ever. Notwith- 
 standing his infirmity. Little-faith was not a man 
 like Esau, to sell spiritual blessings for a morsel of 
 meat. He was a man of another spirit. He was a 
 spiritual, not a carnal or profane person. His faith, 
 though little, was real. His mind was on high and 
 heavenly things, and nothing but things of this 
 nature could satisfy his soul or reheve his necessi- 
 ties. How, then, could he even think of selling 
 his jewels to fill his mind with empty vanities ? 
 
 Hopeful confessed his mistake, and next inti- 
 mated his belief that the thieves which set upon 
 Little-faith were only three cowards, as they had so 
 
LITTLE-FAITH. 341 
 
 hastily taken alarm ; and he conceived that if only 
 they had been manfully resisted, they would have 
 fled at the first. Christian replied that Little-faith 
 was not the man to act a valiant part. At the same 
 time, he reminded his fellow how much easier it is 
 to be vahant when danger is at a distance than when 
 it is actually present. He bade him also consider 
 that these thieves have for their captain the king 
 of the bottomless pit, who comes to their aid as oc- 
 casion requires. He spoke from experience when 
 he said, "No man knows the dreadful nature of a 
 spiritual conflict, but he who has himself been in 
 the battle." They fled, indeed, at the sound of 
 footsteps ; but then they supposed they were the 
 footsteps of Great-grace, the King's Champion, that 
 they heard. Little-faith loved the King, and de- 
 sired with a true heart to keep his laws, but then 
 he was not the King's champion. "Every true 
 subject of the King is not the King's champion." 
 Some are strong, some are weak ; some have great 
 faith, some have little. This was one of the weak. 
 The adversary knew his man, and practised upon 
 him what he durst not even attempt against an- 
 other. 
 
 Then said Hopeful, " I would it had been Great- 
 Grace, for Little-Faith's sake. To this benevolent 
 aspiration Christian rephed in the fullest manner. 
 He showed that there are times when Great-Grace 
 himself is sorely handled by these villains. As 
 long as he keeps them at sword's point, all is well ; 
 he waxes valiant in the fight, and easily repels them. 
 But if Faint-Heart, or Mistrust, or Guilt, any one 
 of them, succeed in getting within him, the other 
 two are immediately admitted, and then does it go 
 hardly with this valiant champion. Like the ma- 
 
 29* 
 
342 LECTURE XXIII. 
 
 riner in a storm, his soul is melted because of trou- 
 ble, and he is even at his wit's end. Christian 
 instanced, too, the example of several eminent 
 saints, especially David and Peter, who had been 
 in such a case. Faint-Heart and Mistrust and 
 Guilt succeeded for a while in gaining entrance into 
 both these. Their. success was mainly owing to 
 the craft and power and activity of their invisible 
 captain. Though out of sight, he is always at 
 their whistle ; and when at any time they be put 
 to the worst, he comes, if not restrained by the hand 
 of the Almighty, to accomphsh what his emissaries 
 failed to effect. This being the case, and such 
 mighty champions being sometimes foiled, Christian 
 pointed out very forcibly that such footmen as him- 
 self and his comrade should never wish for an ad- 
 versary or boast of their strength. Two things 
 rather, he said, were much more befitting for them. 
 In the first place, when they heard of such robberies 
 being committed on the King's highway, they 
 should go harnessed and prepared for an attack ; 
 above all things taking the shield of faith, for want 
 of which Little-Faith had been so sorely handled, 
 and by the use of which they would be able to 
 quench all the fiery darts of the wicked. In the 
 second place, they should earnestly desire of the 
 King a convoy, that he would go with them him- 
 self. This had supported David in the shadow of 
 death ; and without this Moses would not stir a 
 step in the way to the land of promise itself. " Oh, 
 my brother," he continued, " if he will but go along 
 with us, what need we be afraid of ten thousand 
 that shall set themselves against us ? But without 
 him, the proud helpers fall under the slain." " I. 
 for my part," he concluded, " have been in the 
 
LITTLE-FAITH. 343 
 
 fray before now ; and though, through the goodness 
 of Him that is best, I am, as you see, ahve, yet I 
 cannot boast of my manhood. Glad shall I be if I 
 meet with no more such conflicts, though I fear we 
 are not got beyond all danger. Since, however, the 
 lion and the bear have not as yet devoured me, I 
 hope God will deliver us from the next adversary." 
 There is much, my brethren, very much, for our 
 instruction ana encouragement in this history of 
 Little-Faith, with the remarks of Christian upon it. 
 How many members in the household of faith are 
 brought into lear and trouble and danger, by reason 
 of the smaihiess ol their faith ! They are some- 
 times betrayed into sinful compliance or slothful 
 negligence, when luey ought to have been espe- 
 cially watchlul and war}^ In time of danger they 
 betray the smaflness of their faith. If iniquity 
 abound, they are drawn into a snare by the fear of 
 man. They conceal or deny their profession, are 
 slothful in duty, or in some way contract guilt upon 
 their conscience. Then comes the fatal attack. A 
 faint heart assaults them ; mistrust robs them of 
 their present peace and comfort ; and conscious 
 guilt beats them down, and renders them for a sea- 
 son unable to rise or to lift up their head. Very 
 painful and apparently desperate is the situation of 
 the fallen believer in such a case. Like him who 
 really fell among thieves, he is stripped of his rai- 
 ment and wounded, and left on the wayside half 
 dead. But though he cannot help himself, he shall 
 not be entirely deserted in his necessity. Some 
 established behever, strong in the grace that is in 
 Christ Jesus, shall mercifully be sent to restore him 
 in the spirit of meekness, and cause, by his season- 
 able counsels, the robbers of his peace to fly before 
 
344 LECTURE XXIII. 
 
 they have proceeded to the last extremities. How 
 pleasant it is to perform the part of the good Sa- 
 maritan to a fallen and wounded brother ; to raise 
 him from the low ground of despair ; to pour into 
 his bleeding wounds the precious balms of heavenly 
 consolation ; to chase away faintness and mistrust 
 from his mind, and the painful sense of guilt from 
 his conscience ; to strengthen the things which re- 
 main that were ready to die ; and to enable him 
 again to proceed on his way to the new Jerusalem ! 
 You see at once that the Holy Spirit alone is suffi- 
 cient for this ; but the Holy Spirit, for the most 
 part, does it by blessing a wise and seasonable ap- 
 plication of the promises and invitations and exam- 
 ples of his own most holy word. 
 
 The true behever, however small his faith, how- 
 ever severely assaulted, and however entirely 
 stripped of present comfort, has still hidden jewels 
 and a heavenly document about him which no man 
 can take away from him. His union with Christ 
 secures to him unsearchable riches ; and the gra- 
 cious work of sanctification commenced in his heart 
 is the gracious certificate of his meetness for heaven, 
 which no hypocrite can forge, and of which no ad- 
 versary can ever rob him. He may go mourning 
 for many days, because of the spiritual joy which 
 he has lost, or the assurance of his acceptance. 
 Through the smallness of his faith, he may be for- 
 getful of the living union that exists between him 
 and his Saviour, and by virtue of which his soul is 
 bound up in the bundle of life. Through the pre- 
 valence of fear, or the remains of a legal spirit, he 
 may have no comforting sense of the Spirit's work 
 upon his heart. But notwithstanding all this, in 
 his inward thought and estimation, the salvation ot 
 
LITTLE-FAITH. 345 
 
 Christ and the influence of the Holy Spirit is dearer 
 to him than thousands of gold and silver. Amid 
 all his sorrowful complaints, he can sometimes en- 
 tertain a secret hope of pardon and acceptance, 
 which he would not part w^ith for all the gHttering 
 toys which the wide world can afford. He hungers 
 and thirsts after righteousness, and with any thing 
 short of righteousness he refuses to be satisfied. 
 Oh, my friends, have a true faith in the only Sa- 
 viour of sinners, and be renewed in the spirit of your 
 mind, if you would not be of them that draw back 
 unto perdition ! And never boast of your own 
 strength, for by strength shall no man prevail. It 
 is our wisdom to pray to be kept from temptation. 
 We, none of us, know how we should act in the 
 time of conflict. Great grace alone can make us 
 champions of our King. And should a faint heart 
 and its consequences once get within us, how sorely 
 we shall be put to it ! Think of Peter, and learn to 
 be humble. Think of Satan's power, and take 
 unto you the w^hole armour of God ; above all, the 
 shield of faith. Desire of the King a convoy. 
 Pray earnestly that the Lord himself w^ill be your 
 keeper. Say not with Peter, *' I never will deny 
 thee ;" but rather say, O Lord, grant me grace that 
 I never may. If the Lord himself be on our side, 
 and go with us, to uphold and strengthen us at 
 every step, we have nothing to fear. He who has 
 been with us in six troubles will not leave us in the 
 seventh. We may sing at every stage of our pil- 
 grimage : 
 
 " Here I raise my Ebenezer, 
 Hither by thy help I'm come ; 
 And I hope, in thy good pleasure, 
 Safely to arrive at home." 
 
346 LECTURE XXIII. 
 
 THE HYMN. : 
 
 ^ 
 
 Jesus ! lover of my soul, i 
 
 Let me to thy bosom fly, 
 
 While the raging billows roll — 
 
 While the tempest still is high ! 
 
 Hide me, O my Saviour ! hide, | 
 
 Till the storm of liie is past ; 
 
 Safe imo the haven guide ; 
 
 Oh, receive my soul at last ! | 
 
 Other refuge have I none, — 
 
 Hangs my helpless soul on thee I | 
 
 Leave, ah ! leave me not alone ! i 
 
 Still support and comfort me ! 1 
 
 All my trust on thee is stayed ; '< 
 
 All my help from thee I bring : 
 Cover my defenceless head 
 With the shadow of thy wing. 
 
 Thou, Christ ! art all I want ; 
 All in All in thee I find : 
 Raise the fallen, cheer the faint, 
 Heal the sick, and lead the blind : 
 Just and holy is thy name, 
 I am all unrighteousness. 
 Vile and full of sin I am — 
 Thou art full of truth and grace. 
 
 Plenteous grace with Thee is found — 
 
 Grace to pardon all my sin : 'j 
 
 Let the healing streams abound ; 
 
 Make and keep me pure whhin : 
 
 Thou of Life the fountain art ! 
 
 Freely let me take of Thee ! 
 
 Spring thou up within my heart, — 
 
 Rise to all eternity ! 
 
 THE PRAYER. 
 
 Lord of all power and might, who art the auihor and giver 
 of all good things, we are taught in thy holy word that the ; 
 just shall live by faith, and that if any man draw back thou | 
 wilt have no pleasure of him ; mercifully grant that being 
 justified by faith, we may have peace with God through Jesus 
 Christ our Lord ; that we may not be of them who draw back 
 unto perdition, but of them that believe to the saving of the 
 
LITTLE-FAITH. 347 
 
 soul. Give us the spirit of wisdom and revelation in the 
 knowledge of Christ. May the eyes of our understanding be 
 enlightened, that we may no longer be alienated from the life 
 of God through the ignorance that is in us, because of the 
 blindness of our hearts. O that we may all be taught of thee, 
 and become wise unto salvation, through faith which is in 
 Christ Jesus. May we never turn away from the holy com- 
 mandments deUvered to us. Save us, we most humbly be- 
 seech thee, from making profession of thy holy truth while 
 we are destitute of saving faith, lest we should again be en- 
 tangled and overcome by our besetting sin, and our last state 
 shall be worse than our first. Lord, increase our faith. We 
 are far, very far, from resting upon thee by a firm and stead- 
 fast faith, as we ought to do. Thou mightest justly reprove 
 the very best among us, as being possessed only of little faith. 
 We have often been exposed by the weakness of our fahh to 
 faintness of heart, to sinful mistrust, and to all the darkness 
 and sorrow of guilt. Oh grant that if our faith be little, it may 
 still be real. Strengthen that which thou hast wrought in us. 
 Though stripped in comfort, and peace, and joy, may we still 
 cling, by fixed believing, to the rock of our salvation ; count- 
 ing all things but dross, for the excellency of the knowledge 
 of Christ. Hear us when we call, King of Heaven; and 
 if we may not be ranked among thy valiant champions, oh 
 grant that we may indeed be found among thy true subjects. 
 May we watch and pray, that we enter not into temptation. 
 When we think of the dreadful falls of many of thy precious 
 saints, and the power and craft of our adversary the devil, 
 and our own frailty and weakness, our hearts are ready to 
 faint. But we humbly look up unto thee, to strengthen us with 
 might by thy Holy Spirit in the inner man. and to keep us by 
 thy power through faith unto salvation. AuJ Lord, we pray 
 thee, go thou with us, to guard and direct us u. ••ough every 
 part of our journey in the wilderness, until we ai*. brought 
 to the place of our everlasting rest. Make us meet, by the 
 sanctifying power of thy Holy Spirit, for the heavenly inhe- 
 ritanrfi ; and oh, grant that an abundant entrance mav be ad- 
 minkiered unto us into thy everlasting kingdom. Sear us, 
 O Lo?d, and answer us for his sake in whom we have be- 
 lievj" , thy Son our Saviour Jesus Christ. Amen. 
 
LECTURE XXIV. 
 
 THE FLATTERER, ATHEIST, AND HOPEFUL S EX' 
 PERIENCE. 
 
 Increase my faith, increase my hope, 
 
 When foes and fears prevail ; 
 And bear my fainting spirit up, 
 
 Or soon my strength will fail. 
 
 Whene'er temptations fright my heart, 
 
 Or lure my feet aside, 
 My God, thy powerful aid impart, 
 
 My guardian and my guide. 
 
 Oh keep me in thy heavenly way, 
 
 And bid the tempter flee ; 
 And let me never, never stray. 
 
 From happiness and thee. 
 
 1 Thess. v. 11. I 
 
 WHEREFORE COMFORT TOtTRSELVES TOGETHER AND EDIFY ONE ANOTHER, I 
 
 EVEN A3 ALSO YE DO. 
 
 The edifying conversation that took place be- 
 tween Christian and Hopeful, as they walked over 
 the enchanted ground, wnll be the principal subject , 
 of our present Lecture. This conversation will form % 
 a pleasing illustration of the manner in which the '• 
 Thessalonians edified one another, and of the profit- j 
 able kind of discourse in which the apostle required 
 
 3i8 
 
THE FLATTERER. 349 
 
 them still to persevere. Before they came to the 
 Enchanted Ground we have to notice their inter- 
 view first with the Flatterer and then with Atheist. 
 
 I. We begin first with the Flatterer. When 
 they had finished their reflections upon the history 
 of Little-Faith, they went on till they came to a 
 place where the road before them branched into 
 two, and one seemed as straight as the other. Here, 
 therefore, they were at a loss which way to take, 
 and they stood for a w^hile to consider. As they 
 were standing, a person really dark, but covered 
 over with a white garment, came to them. They 
 told him their perplexity. Upon which the stranger 
 said immediately, " Follow me ; I am going to the 
 Celestial City." Then they followed him into the 
 way that now came into the road. They had not 
 proceeded far upon it, before it began gradually to 
 turn and wind, and in a short time they were walk- 
 ing with their backs to the city, quite away from it. 
 Still, however, they followed their deceitful guide. 
 He allured them on until he had completely entan- 
 gled them in a net. Then his white garment fell 
 off', and they beheld his true features, while they 
 were left crying out in distress. Upon this Chris- 
 tian bewailed his folly in so soon forgetting the 
 admonition of the shepherd, who had bade them 
 beware of the Flatterer. Now he found by painful 
 experience the truth of the declaration : " A man 
 that flattereth his neighbour spreadeth a net for his 
 feet." Hopeful, too, acknowledged their strange 
 infatuation, in following the advice of the deceiver, 
 instead of consulting their map. Had they done 
 this, they w^ould have been kept from the path of 
 the destroyer. They were only reheved from their 
 
850 LECTURE XXIV. 
 
 bondage by a shining Visitor, who appeared to them 
 with a scourge in iiis hand. Having questioned 
 them, and told them the true character of their de- 
 ceiver, he broke the net, and led them back into the 
 right way. But while doing this, he made them 
 blush at the remembrance of the httle use they had 
 made of the shepherd's directions. And before he 
 departed from them, he corrected them with the 
 scourge that he had in his hand, saying to them, as 
 they smarted under the stroke, " As many as I love, 
 I rebuke and chasten." The humbled pilgrims ac- 
 cepted the punishment of their transgression, 
 thanked their corrector for his kindness, and then 
 proceeded on their way. 
 
 Let the true Christian, as he proceeds on his way 
 to Zion, constantly beware of the Flatterer. If at 
 any time you are really in perplexity as to the right 
 path for you to take, oh, consult your map, and give 
 no heed to flattering words that are addressed to 
 you. The word of God is a perfect map of the 
 way to heaven. Let this be used and studied and 
 acted upon, at every turn and in every doubt, and 
 you are sure to be directed right. But do you ask 
 how you are to know the Flatterer when he comes 
 to you ? You must not be carried away by good 
 words and fair speeches and a plausible outside. 
 Satan himself is transformed into an angel of light. 
 You may know the Flatterer by his high pretences 
 to knowledge, and his confident promise to lead you 
 right, without any reference to the law and the tes- 
 timony. Be sure of this, that whoever undertakes 
 to lead you, and cannot refer you to the words of 
 Holy Scripture for all that he advances, is a flat- 
 terer and a deceiver. If unhappily you have 
 followed such a treacherous guide, you are sure to 
 
ATHEIST. 351 
 
 smart for it, soon or late. If you are destitute of 
 the root of the matter, and in love with error, you 
 will be entangled in some pernicious doctrine, or 
 some sinful practice, and there you may remain 
 until you are summoned, all unprepared and un- 
 pardoned, into the eternal world. And even if, upon 
 the whole, your heart be upright, and you have 
 been beguiled from the simplicity that is in Christ 
 — not until you have been deeply humbled and 
 sorry for your faults, can you expect the Lord to 
 appear for your help, and pluck you out of the net 
 that has been privily laid for you. When you have 
 acknowledged your transgressions, and cried ear- 
 nestly for deliverance, in due time he will set you 
 at liberty ; but he will visit your transgression with 
 the rod and your iniquity with stripes. Oh, sub- 
 mit to his fatherly correction, and think how much 
 better it is to be driven, even with many stripes, in 
 the way everlasting, than to be let alone, and to go 
 on uncorrected in the road to ruin! 
 
 II. We have next to consider the pilgrims' in- 
 terview with Atheist. They saw a man coming to 
 meet them, with his back directly turned towards 
 the city. After the things they had suffered, 
 Christian and his comrade were now on their 
 guard. The man came up to them, and asked 
 whither they were going. As soon as they told 
 him, " To Mount Zion," he burst into a fit of laughter, 
 derided them^ for their pains, and assured them there 
 was no such place as the city to which they said they 
 were journeying. He said, moreover, that he once 
 thought even as they, and that none had been more 
 zealous that way than himself: but after twenty 
 years' seeking it in vain, he was now convinced it 
 
352 LECTURE XXIV. 
 
 was all a delusion. Therefore he was now going 
 back, and was resolved to refresh himself with 
 those substantial things which he had once been so 
 foolish as to cast away, in hope of that which he 
 now found to be unreal. Then said Christian, (to 
 prove his companion.) " Is it true which this man 
 hath said ?" But Hopeful most nobly bore the 
 proof. " What !" he cried out, " No Mount Zion ! 
 Did we not see, from the Delectable Mountains, the 
 gate of the city ? Are we not now to walk by 
 faith ? Oh, let us cease to hear the instruction that 
 causeth to err ! Let us reject this man as a flatter- 
 er and a liar; and, in spite of his wicked report, 
 let us beheve to the saving of the soul." Chris- 
 tian applauded the honest and holy zeal of his 
 brother. He knew well that the wretched man be- 
 fore them was blinded by the god of this world. 
 And his buoyant companion, feeling his spirit won- 
 derfully refreshed by the good confession of his 
 faith which he had made, was enabled to add : 
 "Now do I rejoice in hope of the glory of God." 
 So they turned away from the man, and he, laugh- 
 ing at them, went his way. 
 
 Oh, my brethren, what a deplorable character is 
 Atheist ! A man who has actually believed the lie 
 which the father of lies has hatched for the ruin of 
 sinners, but which he cannot swallow himself: such 
 a man is the astonishment of the universe ! Angels 
 in heaven believe and adore ; devils in hell believe 
 and tremble. None but fools in this ruined world 
 say in their heart, "There is no God." Have we, 
 my brethren, never met with such a character — a 
 man who actually laughs at the true Christian's 
 hope of heaven and fear of hell ? How is such a 
 desperate character generally formed ? He sets 
 
ATHEIST. 353 
 
 out with a dead faith and a worldly heart, and at 
 length occupies the seat of the scorner. The man 
 was always a hypocrite, even when he professed to 
 be seeking after God. He never sought, sincerely 
 and truly, the renewing power of the Holy Spirit 
 to be exerted upon him. Thus he has never ex- 
 perienced those effects from the truth which the 
 Holy Scriptures assign to it. He knows nothing of 
 a sense of sin, a lively hope in Christ, and supreme 
 longing for spiritual blessings. If every syllable 
 of the Bible be true, he knows that he is in an evil 
 case. Fie has seen much folly and wickedness 
 and delusion among many who have professed high, 
 and talked much about religion and experience. 
 Leading the life that he leads, he feels it would be 
 well for him if there were no day of account, no 
 place of torment, no righteous Judge to reward his 
 people and to punish his adversaries. His secret 
 wish prepares him to receive the lie of Satan. He 
 loved not the truth, but had pleasure in unrighteous- 
 ness ; and therefore he is left, in righteous judg- 
 ment, to beheve a lie. And now — like his father 
 the devil, who was first an apostate and then a 
 seducer — he tries earnestly to corrupt others, and 
 tells those whom he meets that all religion is only 
 a cunningly devised fable. The young and un- 
 estabhshed may be turned aside or injured by this 
 deadly poison. But the experienced Christian, who 
 knows in whom he has beheved, cannot be hurt by 
 it. There is no argoring against experience. If 
 we have the witness within us — if we feel the 
 preciousness of Christ to our souls — if we have 
 cast our burden of sin upon his cross, and have ob- 
 tained a good hope of pardon and acceptance, even 
 though we have never seen the celestial gate — how 
 
 30* 
 
354 LECTURE XXIV. 
 
 can we be stumbled or turned aside by the evil re- 
 port of apostates, or suffer any injury from the 
 cunning craftiness whereby they he in wait to de- 
 ceive ? 
 
 III. We come next to the edifying conversation 
 of Christian and Hopeful over the Enchanted 
 Ground. As they journeyed onward, they came 
 into a country where the air naturally tended to 
 drowsiness. This was the Enchanted Ground. Here 
 the eyes of Hopeful became so heavy that he could 
 scarcely keep them open, and he proposed to his 
 brother that they should take a little rest. But now 
 Christian acted the part of a faithful friend. He 
 reminded Hopeful how the watchful shepherd had 
 warned them to beware of sleeping in the Enchanted 
 Ground ; and by way of keeping off drowsiness, he 
 proposed that they should enter into some profitable 
 discourse. Hopeful acknowledged the faithfulness 
 and the wisdom of his companion's rebuke, and 
 agreed to his proposal with all his heart. Then 
 did Christian begin with a deeply interesting ques- 
 tion, and asked his fellow " how he came at first to 
 look after the good of his soul." Hopeful answered, 
 that he continued a great while delighted with 
 those things which were sold in Vanity Fair, and 
 enumerated the sins and follies to which he had 
 been addicted. But at length, from what he heard 
 from Christian and Faithful, he began to think that 
 the end of these things is death, and that they ex- 
 posed him to the wrath of God. He owned, how- 
 ever, in repl}' to another question of Christian, that 
 he had struggled hard against conviction. He was 
 unwilling to know all his guilt and danger, and 
 endeavoured, when shaken a little by the word, tc 
 
hopeful's experience. 355 
 
 shut his eyes to the hght. A variety of causes 
 united to make him act in such a manner. He 
 knew not at first that these awakening fears were 
 produced by the Holy Spirit. He was loth to part 
 with sin. He could not break with ungodly com- 
 panions. The pangs of conviction were so painful 
 that he would gladly escape them by any means. 
 For these reasons, he had sought a little relief 
 wherever he could, but again and again his distress 
 had returned upon him. When Christian inquired 
 what it was especially that had brought his sins 
 again to mind, very affecting was the reply: The 
 sight of a good man in the street, the feeling of 
 bodily pain, the sound of the toUing bell, hearing 
 of a sudden death, or the thought of dying and 
 coming to judgment himself, any one of these was 
 sufficient to give him the alarm, and recall his dis- 
 tress. Upon these occasions he had great difficulty 
 in removing the uneasiness that weighed upon his 
 conscience. He thought that he must mend his 
 fife, or else perish for ever. " And did he endea- 
 vour to amend ?" Yes, truly. He fled from his sin 
 and sinful company, and betook to rehgious duties, 
 and for a while began to think well of himself. But 
 all would not do ; iniquities still prevailed against 
 him, and trouble and distress increased upon him. 
 
 Christian asked. How was this, since his life 
 was now reformed ? To this he replied, as every 
 deeply experienced person must reply. The solemn 
 passages of Scripture, which declare the sinfulness 
 and worthlessness of all we do, sank deep into his 
 neart. Thus he argued : If a man runs a hundred 
 pounds into debt, and after that shall pay for every 
 thing that he gets, while the old debt is uncrossed 
 out, he may still be sued and cast into prison till he 
 
356 LECTURE XXIV. 
 
 shall pay the debt. Thus he considered, that by 
 his sins he had run a great way into tlie book Oj 
 God, and that his present amendment could makf 
 no satisfaction for sins that are passed. In additiou 
 to this, with his increasing light, he began to dis- 
 cover the iniquity that defiled his best perform- 
 ances, so that he was obliged to conclude, that, 
 without any reference to his well-remembered sins, 
 there was enough sin in any one duty to send him 
 to hell, even though his former life had been fault- 
 less. 
 
 " And what did he do then ?" In this dilemma 
 he broke his mind to Faithful, who told him plainly 
 that unless he was saved by the righteousness of 
 another, and not by his own, he could never be 
 saved at all. Had this been told him before he had 
 been convinced of sin, he would have laughed at 
 it; and though now, at the first, it sounded strangely 
 to him, he was soon convinced that such a right- 
 eousness must be found for him, or else he must 
 perish. He was directed where such a righteous- 
 ness was to be found, and shown how it was made 
 available for the sinner's justification. He was as- 
 sured that the atoning blood and perfect obedience 
 of the Lord Jesus Christ alone could meet his ne- 
 cessities ; and that if only he would believe in the 
 Lord Jesus Christ, he should be saved, all his sins 
 should be freely forgiven, and he would then have 
 a perfect righteousness, even the righteousness ol 
 Christ, in which to stand before God. 
 
 Hopeful had many scruples and many objec- 
 tions before he could avail himself of this wonderful 
 and glorious plan of salvation. But he had a wise 
 adviser in Faithful, who well replied to his objec- 
 tions. Moreover, he set before him the free pro- 
 
hopeful's experience. 357 
 
 mises and the gracious invitations of the gospel, 
 and earnestly besought him to apply to Christ in 
 heartfelt prayer, and to cast himself unreservedly 
 upon what he had done for the salvation of sinners. 
 
 Christian next inquired, " And did you do as you 
 were bidden ?" Hopeful rephed, " Yes, over, and 
 over, and over." Christ was not revealed to him 
 in his saving office and character upon the first ap- 
 plication. No ; he had very repeatedly to ply the 
 throne of grace before any light or comfort broke in 
 upon him ; and very often had he serious thoughts 
 of desisting, and giving up in despair. But a deep 
 persuasion, that nothing but an interest in the right- 
 eousness of Christ could save him, convinced him 
 that to leave oft^was to die, and that he could but 
 die at the throne of grace. In addition to this, a 
 secret hope would now and then spring up in his 
 mind, that though the fulfilment of the promise 
 might tarry long, in due time it would come, if he 
 continued to wait for it. And he was not disap- 
 pointed. 
 
 Christian then asked, how at length Christ was 
 revealed to him. And deeply afl^ecting, as well as 
 very scriptural, was the reply of Hopeful. It was 
 by no voice or vision, but by the opening of the 
 eyes of his understanding, and the apprehension 
 of Christ by faith, that Hopeful at length found 
 peace and rest to his soul. One day, as he was 
 very sad, and the remembrance of his sins sat 
 heavily upon him, and he was looking for eternal 
 damnation, he thought of the glorious Redeemer 
 saying to him, " Beheve on the Lord Jesus Christ, 
 and thou shalt be saved. When he objected the 
 greatness of his sin, the cheering assurance was 
 given, " My grace is sufficient for thee." When 
 
358 LECTURE XXIV. 
 
 he asked what it was to believe, he was made to 
 understand that coming and believing are all 
 ONE ; and that whoever ran out in his heart 
 
 AND affection TO ChRIST, AND RESTED ON HIM FOR 
 SALVATION, DID REALLY BELIEVE ON HIM. Then did 
 
 the water stand in his eyes, and he asked again, 
 if indeed such a wretched sinner as himself would 
 be accepted. The gracious reply was given, "Him 
 that Cometh unto me I will in no wise cast out ;" 
 and he was taught how to regard the Lord .Tesus 
 Christ, that he might rightly believe in him. He 
 saw that he must look for righteousness in his per- 
 son, and satisfaction for his sins in his blood ; that 
 what Christ did and suffered in our nature was not 
 for himself, but for him that will accept it for his 
 salvation, and be thankful. This was sufficient 
 for Hopeful. He set to his seal that God was true. 
 And now was his heart full of joy, his eyes full of 
 tears, and his affections running over with love to 
 the name, and people, and ways of Jesus Christ. 
 
 Christian acknowledged (and what Christian can 
 do less ?) that this indeed was a revelation of Christ 
 to the soul. And only once more did he ask his 
 comrade what effect this revelation of Christ had 
 upon him. Hopeful rephed, " It made me see that 
 all the world, with all the righteousness of it, is in 
 a state of condemnation ; it made me see that God 
 the Father, though he be just, can justly justify the 
 coming sinner ; it made me greatly ashamed of the 
 vileness of my former life, and confounded me with 
 the sense of my own ignorance. Never before had 
 I such a view of the beauty of Jesus Christ ; it 
 made me love a holy life, and long to do something 
 for the honour and glory of the Lord Jesus ; yea, I 
 thought that had I now a thousand gallons of blood 
 
hopeful's experience. 359 
 
 in my body, I could spill it all for the sake of the 
 Lord Jesus." 
 
 This was the conversation with which our pil- 
 grims edified one another, and kept off drowsiness, 
 as they walked together over the enchanted ground. 
 The use to be made of all this is very apparent. 
 Let true Christians copy this example to keep 
 themselves watchful in seasons of drowsiness ; and 
 let us all carefully examine ourselves by the expe- 
 rience of Hopeful, and seriously put the question to 
 our heart, if we have ever had a revelation of Christ 
 to our souls. 
 
 (1.) In the first place, then, let the believer seek, 
 by Christian fellowship and communion, to keep 
 himself awake over the enchanted ground. When 
 the church has rest, and the rod of God is removed 
 from us, and we can profess our religion without 
 any cross or reproach ; or when we are obliged to 
 dwell among those who are not alive to eternal 
 things, who have perhaps a great deal of natural 
 kindness, but who are not spiritually-minded ; then 
 we are passing, as it were, over the enchanted 
 ground. The very air disposes to drowsiness. 
 Then, it is probable, we shall feel a strong pro- 
 pensity to slumber and sleep, to relax in our zeal 
 and diligence and activity, and to engage in spi- 
 ritual exercises in a listless manner, without any 
 life or fervent affection. To keep off so unbecom- 
 ing a frame in this dangerous ground, " they that 
 fear the Lord should speak often one to another." 
 Have any of you, my brethren, felt the fatal influ- 
 ence of the enchanted ground, so that you have lost 
 your first love, and feel extreme difiiculty in keep- 
 ing your spiiitual affections at all awake ? Call to 
 remembrance the former days, when you were first 
 
360 LECTURE XXIV. 
 
 enlightened. Say with the Psalmist, " I will re- 
 member the works of the Lord ; surely I will 
 remember thy wonders of old." Begin where God 
 began with you. Consider yourself, or recite to a 
 pious friend, what made you first think about the 
 salvation of your soul. And as you recal to mind 
 how you went mourning when the burden of your 
 sin pressed heavily upon you, and how the tear of 
 joy gushed from your eye, and the beam of hope 
 dawned in your breast, as you were enabled to look 
 unto Jesus, try if this will not cause your heart to 
 burn within you, and carry you safe, and keep you 
 awake, over the enchanted ground. 
 
 (2.) But are there not many here who have never 
 had Christ Jesus the Lord revealed to their hearts ? 
 Oh, I am afraid that very many are still loitering in 
 Vanity Fair, and know nothing of bringing a poor 
 perishing soul by faith to Christ, to be saved by him 
 for ever ! Remember that the end of a sinful, un- 
 godly life is everlasting ruin. Think of death and 
 judgment, and the terrible consequences of dying 
 in an unpardoned state. Break off your sins by 
 repentance, and set yourself in earnest to seek after 
 God. But trust not in aught you do. Think not 
 by present amendment to make restitution for past 
 offences. Christ alone can take away your guilt. 
 Christ alone must be your righteousness. If you 
 are not saved by Christ, you cannot be saved at all. 
 But to be saved by him, you must apply to him. 
 Humbly and earnestly, heartily and repeatedly, 
 upon your bended knees, you must cry for an in 
 terest in his great salvation. Go, therefore, to him 
 as a perishing sinner, and cry for mercy. And be 
 not discouraged if your request is not granted at 
 the first. Go orer and over and over ao^ain. Your 
 
hopeful's experience. 361 
 
 everlasting all is at stake. If you succeed not, you 
 are undone for ever. If you do perish, resolve to 
 perish at mercy's gate, and in the act of knocking 
 for admittance at it. Form this resolution and act 
 upon it, and the business is done. Whatever he 
 may have been, Jesus will in nowise cast out a poor 
 sinner who thus continues to apply to him. " Look," 
 he says, " unto me, and be ye saved." All that he 
 has done, and all that he has suffered, is yours, if 
 only you will accept it for your salvation and be 
 thankful. Will you accept it ? Then will your 
 heart be full of joy, and your eyes of tears, and 
 your affections will run over with love to the name 
 and people and ways of Jesus Christ. 
 
 THE HYMN. 
 
 Come, ye sinners, poor and wretched, 
 
 Come in mercy's gracious hour ; 
 Jesus ready stands to save you, 
 Full of pity, love and power : 
 He is able, he is willing, doubt no more. 
 
 Let not conscience make you linger,. 
 
 Nor of fitness fondly dream ; 
 All the fitness he requireth, 
 
 Is to feel your need of him. 
 This he gives you: 'tis the Spirit's rising beam. 
 
 Come, ye weary, heavy-laden, 
 
 Lost and ruined by the fall ; 
 
 If you wait till you are better, 
 
 You will never come at all : 
 
 Not the righteous, — sinners Jesus came to call. 
 
 Saints and angels, jomed m concert, 
 
 Sing the praises of the Lamb ; 
 While the blissful seats of heaven 
 Sweetly echo with his name : 
 Hallelujah ! sinners here may sing the same. 
 31 
 
362 LECTURE xxrv. 
 
 THE PRAYER. 
 
 O God, the strength of them that put their trust in thee, 
 who dost never fail to help and govern them whom thou dost 
 bring up in thy steadfast fear and love, we prostrate ourselves 
 at thy footstool, humbly to implore thy blessing upon what 
 we have heard. We ask for thy heavenly blessing in the 
 name of Jesus, and we pray that thy Holy Spirit may help 
 our infirmities, and seal to our souls the instruction M-hich 
 has been set before us. Oh that we may all be comforted" 
 and edified together, and that we may be able also to exhort 
 and admonish one another. Keep us, gracious Father, from 
 all the snares and adversaries to which we are exposed in 
 this sinful world. May we never be enticed from the narrow 
 way by deceitful lips or a flattering tongue. Mercifully 
 grant that we may be preserved from every net which the 
 flatterer may spread for our feet. And if we have been be- 
 guiled and entangled therein, do thou, by thy gracioua 
 rebukes, and thy loving correction, deliver our souls and set 
 us free. May we know how to answer the wicked falsehood 
 of infidelity, and be able to put to silence the scorners, 
 whose words are stout against thee, and who have presumed 
 to say, " It is in vain to serve God ; and what profit is it that 
 we have kept his ordinance ; and that we have walked 
 mournfully before the Lord of hosts ?" May we know the 
 certainty of those things which are most surely believed 
 among all thy people. May we have the witness in our- 
 selves, and be able, through the Spirit which dwelleth in us, 
 to rejoice in hope of the glory of God. Oh give us the ear- 
 nest of the Spirit,in our hearts, that we may be always con- 
 fident, and declare unto others what we have seen with our 
 eyes, what we have looked upon, and our hands have handled, 
 of the word of life. Merciful Lord, be pleased to grant, that 
 like thy people of old, who feared thy name, we may speak 
 often one to another, and be able to tell what thou hast done 
 for our souls. When we cleave unto the dust, and when 
 spiritual drowsiness is stealing over us. and we arc walking, 
 as it were, upon enchanted ground, may we shake ourselves 
 trom the dust, and be preserved from slumber and sleep, by 
 recalling thy wonders of old, and talking of all thy marvel- 
 lous acts, thy long suflering, and thy great goodness to our 
 guilty souls. And if any of us have hitherto neglected the 
 one thing needful, oh, make us willing, now in the day of thy 
 power and of thy grace, to seek after God, that our souls 
 may live. May wc be thoroughly convinced of our guilt 
 and danger. May wc break loose from all the cords of vanity 
 
hopeful's experience. 863 
 
 which bind us to the world. May we cease at once from the 
 vain attempt of establishing our own righteousness. May 
 the only Saviour of perishing sinners be spiritually revealed 
 to our hearts ; and may we receive him by faith, to be all our 
 salvation and all our desire. To him, with thyself, in the 
 unity of the Holy Ghost^ be honour and glory, for ever and 
 ever. Ameu. 
 
LECTURE XXV. 
 
 IGNORANCE QUESTIONED AND ADMONISHED. 
 
 And what am I ? My soul awake, 
 And an impartial survey take : 
 Does no dark sign, no ground of fear, 
 In practice or in heart appear ? 
 
 What image does my spirit bear ? 
 
 Is Jesus formed and living there ? 
 
 Say, do his lineaments divine 
 
 In thought, and word, and action shine ? 
 
 Searcher of hearts, O search me still ; 
 The secrets of my soul reveal ; 
 My fears remove ; let me appear 
 To God and my own conscience clear. 
 
 Romans x. 2, 4. 
 
 FOR I BEAR THEM RECORD THAT THET HAVE A ZEAL OF GOD, BUT NOT AO- 
 CORDIN'O TO KNOWLEDGE. FOR THET BEING IGNORANT OF GOD'S RIGHT- 
 EOUSNESS, AND GOING ABOUT TO ESTABLISH THEIR OVTN RIGHTEOUSNESS, 
 HAVE NOT SUBMITTED THEMSELA^ES TO THE RIGHTEOUSNESS OF GOD. FOR 
 CHRIST IS THE END OF THE LAW FOR RIGHTEOUSNESS TO EVERY ONE THAT 
 BELIEVETH. 
 
 The instructive conversation of our pilgrims 
 with Ignorance, and their reflections upon such a 
 character, will form the subject of the present Lec- 
 ture. The persons here described by the apostle 
 would have argued exactly in the same way as 
 Ignorance. It mignt have been supposed that Self- 
 Righteousness, and not Ignorance, was the person 
 here speaking ; but the characters belong to the 
 
 S64 
 
IGNORANCE QUESTIONED. 865 
 
 game family. Ignorance is the parent of Self- 
 Righteousness. It was so with the blinded Jews, 
 spoken of by St. Paul. Ignorance of God and of 
 themselves — ignorance of the divinely-appointed 
 method for a sinner's acceptance with God, and of 
 the means by Avhich we are actually admitted into 
 his favour, induced them to reject the gospel plan 
 of salvation. We shall find that it led virtually to 
 the same unhappy result in the character now to 
 be considered. 
 
 I. We have to consider the manner in which our 
 pilgrims questioned Ignorance ; and 
 
 II. Their reflections upon such a character. 
 
 I. We begin with the questions which they put 
 to him. When Hopeful had finished the affecting 
 relation of his experience to Christian, they looked 
 back and saw Ignorance behind. As they intended 
 to renew the conversation with him which they had 
 formerly commenced, they determined now to wait 
 for him. He did not, as they expected, manifest 
 much desire for intercourse with them, and plainly 
 said that he preferred solitude to company that he 
 did not hke. But when Christian had given him a 
 friendly greeting, and asked, " How stands it be- 
 tween God and your soul now ?" he replied, " I 
 hope Avell, for I am always full of good notions that 
 come into my mind to comfort me." By these good 
 notions he meant that he thought of God and of 
 heaven ; that he thought of them with desire ; and 
 he even went so far as to say, that he left all for 
 the sake of them. Christian told him that evil 
 spirits and the lost think about God and heaven ; 
 that the sluggard desires, and has nothing; but 
 
 31* 
 
366 LECTURE XXV. 
 
 greatly doubted that he gave up all for God. Igno- 
 rance, however, was so foolish as to trust in his own 
 heart, and declared that this assured him he had 
 left all for God. He thought he had no reason to 
 mistrust his heart, because it was a good one, and 
 he knew that his heart was good because it com- 
 forted him with hopes of heaven. In vain did 
 Christian suggest, that this might be owing to no- 
 thing but its extreme deceitfulness, and that those 
 who have the least ground for confidence are often 
 the most confident. Ignorance still asserted that 
 his confidence was well grounded, because his heart 
 and life agreed ; but he had no better evidence to 
 furnish, that this was the case, than the testimony of 
 his own deceitful heart. Christian very properly 
 pointed out how vain is the testimony of our heart, 
 unless it coincide with the word of God. Igno- 
 rance, however, would not be driven from the 
 opinion which he had of his own goodness, and 
 asked if that Avere not a good heart which has good 
 thoughts, and that a good hfe which is ruled by the 
 Divine law? This Christian freely admitted ; but 
 remarked pointedly, what a different thing it is to 
 have these, from only thinking we have them. Really 
 to have good thoughts, he showed, was to think of 
 ourselves, of God, and of Christ, as God has de- 
 clared in his holy word. For instance, he said, we 
 have good thoughts of ourselves when we think 
 and feel that we are depraved and sinful both by 
 nature and practice. Such thoughts as these are 
 good, because they accord with the word of God, 
 which assures us that the heart is deceitful above 
 all things, and desperately wicked. Ignorance 
 could not receive this humiliating statement, and 
 replied, " I will never believe that my heart is thus 
 
IGNORANCE QUESTIONED. 367 
 
 bad." Then said Christian, it is plain he had never 
 had one good or right thought concerning himself 
 in his life. He thought differently, both of his 
 heart and ways, from what God declared in his holy 
 word ; how, then, could his thoughts be right ? He 
 then proceeded, in like manner, to show Avhat it 
 was to have right thoughts of God : " It is to think 
 of him as he has revealed himself in his holy word, 
 as knowing us far better than we know ourselves, 
 seeing sin where we cannot see it, and being so holy 
 that he abhors, as filthy rags, the best performances 
 that we can produce for our acceptance in his 
 sight." 
 
 Upon this, even Ignorance declared that he was 
 not depending for his acceptance upon his own per- 
 formances, and that he knew he must believe in 
 Christ for justification. But when Christian re- 
 minded him that this was impossible, as he had no 
 feeling sense of his need of Christ, Ignorance de- 
 clared what he meant b}^ beheving in Christ. " I 
 believe," he said, " 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 laws. In other words, Christ makes my reli- 
 gious duties acceptable to his Father by virtue of 
 his merits, and so shall I be justified." This was 
 speaking out, and fully developed the ignorance 
 and self-righteousness that were in this man. 
 Christian well declared that such a faith was fanci- 
 ful and false, confused and deceitful. It was fanciful, 
 as having no warrant from the word of God. It 
 was false, inasmuch as it was virtually resting in 
 his own obedience, instead of the obedience of 
 Christ, for justification. It was confused, as it made 
 Christ not the justifier of his person, but of his 
 
368 LECTURE XXV. 
 
 actions ; whereas the believer's person is justified 
 by Christ, and then his actions accepted for his 
 sake. And finally, this faith was deceitful, for it 
 buoyed him up with a false hope. He would find 
 himself, m the day of doom, destitute of the true 
 weddinfT garment. He was confident of his salva- 
 tion, although he had never come as an undone 
 sinner to the only Saviour of the lost, to answer for 
 him. Christian went on to show that God the 
 Father has accepted at the hands of the Divine 
 Surety all the satisfaction and all the obedience 
 which his law demands ; so that what the sinner 
 has to do is humbly to accept what Christ has 
 done and suffered in his stead, and to rely upon this 
 as all his salvation and all his desire. The obe- 
 dience paid by Christ is the robe of righteousness 
 for the complete justification of his people. Faith 
 accepts this righteousness, puts it on, and so arrayed, 
 the soul is not only acquitted from condemnation, 
 but accepted and presented as spotless before God. 
 To this statement, as might be expected. Ignorance 
 strongly objected. He urged the old objection, that 
 such a doctrine must necessarily lead to careless 
 and profane living. " For what does it matter," he 
 said, "how we live, if we may be justified by 
 Christ's personal righteousness from all things, 
 when we believe it ?" Christian gave the true an- 
 swer to this objection. He showed that it resulted 
 entirely from the gross darkness in which he was 
 enveloped. He was grossly ignorant alike of the 
 nature of this justifying righteousness, and the 
 means by which it is secured to us, as well as the 
 sanctifying effects which invariably result from its 
 apprehension. When did a sinner ever depend by 
 faith upon Christ for justification, without his heart 
 
IGNORANCE QUESTIONED. 369 
 
 being won to God in Christ, to love his name and 
 his word, his ways and his people ? Then Hopeful 
 suggested the inquiry, whether or not Ignorance 
 had ever had Christ revealed to him ; and said that 
 we can have no true knowledge of the Saviour, 
 unless God the Father reveal him to us by his Holy 
 Spirit. But Ignorance derided such a notion, as 
 only springing from a disordered brain, and still 
 persisted in declaring that his faith was right. 
 Christian, however, entirely vindicated what his 
 brother had stated, and then earnestly called upon 
 Ignorance to awake to a sense of his wretchedness, 
 and to flee by faith to Christ, that being interested 
 in his righteousness, which is the righteousness of 
 God, he might be delivered from condemnation. 
 Upon this Ignorance declared that they both got on 
 far too fast for him, and that, as for him, he must 
 stay a while behind. So they left him. 
 
 Dear brethren, how painful it is to think, what 
 numbers are puffed up with the confidence of igno- 
 rance ! Self-righteousness, springing from igno- 
 rance, is one of the most common and the most 
 determined enemies to the gospel of the grace of 
 God. No real Christian has gone at all among such 
 as profess and call themselves Christians, and con- 
 versed with them as to the ground of their hopes, 
 witbout finding how awfully common are such 
 characters as the one here described. When you 
 have taken away such as are openly vicious, or 
 evidently careless, the great bulk of the remainder 
 will generally consist of persons who think and 
 speak exactly like Ignorance. They hope their 
 soul is prospering, because they have good thoughts. 
 They have desires and wishes after heaven, and 
 many things they are willing to do and renounce 
 
370 LECTURE XXV. 
 
 for the sake of it. Bi : whatever they give up, one 
 thing they have no intention whatever of giving up, 
 I mean, their seJf-righteousness. They can speak 
 much of impressions and comforts ; and influenced 
 by these, they pass the most favourable judgment 
 upon their state and their doings. But they do not 
 see through the proper medium. They do not 
 weigh themselves in an even balance. The veil 
 that is upon their eyes prevents their seeing sin 
 where God sees it. The pride and self-love that 
 fill their hearts, induce them to thank God that 
 they are not as other men, when they ought to be 
 crying for mercy as miserable sinners. They will 
 by no means own that their hearts are deceitful and 
 wicked, or that their ways have been crooked and 
 perverse. Whoever such charges may refer to, 
 they cannot believe that they refer to them. They 
 have never had such a view of their guilt and 
 misery, as to despair for ever of being saved by 
 their own works and deservings. They think verily 
 that the great and glorious God is altogether such 
 an one as themselves. Their eyes have never seen 
 the King, and consequently they have never said, 
 "I am undone!" They have never had such a 
 sight of the greatness and justice, the hohness and 
 the omniscience of God, as to make them loathe 
 themselves in their own eyes, and perceive " that 
 they are altogether as an unclean thing, and all 
 their righteousnesses as filthy rags." And yet while 
 their eyes are thus darkened, they imagine that 
 they are depending on Christ to save them. Though 
 they never had any feeling sense of their spiritual 
 necessities, they still think that they believe Avell 
 enough for all that. If they think at all about 
 Christ, it ij merely to make up their deficiencies. 
 
IGNORANCE QUESTIONED. 371 
 
 vVithout any vital union existing between their 
 souls and Christ, they presume to think that for his 
 sake their works will save them. Thus, while they 
 profess to believe in Christ, they are really seeking- 
 to be their own saviours. They are going about to 
 establish their own righteousness, and have not 
 submitted to the righteousness of God. To transfer 
 all their guilt to Chris>, and have his righteousness 
 imputed to them, and laid to their account by faith, 
 and to be accepted in this without any reference 
 whatever to their own works and ways, this is a 
 doctrine that they can neither relish nor understand. 
 And ia the blindness of their hearts, they imagine 
 that this is a doctrine which makes men indifferent 
 to good works. They know not the invariable con- 
 nection that exists between sanctification of the 
 Spirit and belief of the truth. The notion of Christ 
 being revealed to the soul, by the operation of the 
 Holy Spirit, they conceive to be visionary and de- 
 lusive, although it be the special office of the Holy 
 Spirit to glorify Christ, and to reveal him in his 
 saving office and character to the souls of men ; 
 and although we are expressly assured that no man 
 can say, that " Jesus is the Lord, but by the Holy 
 Ghost." We should be very faithful, very plain, 
 and very solemn, when called to address such 
 characters as Ignorance. We should labour to 
 convince them that they are building upon a wrong 
 foundation ; that their faith is fantastical and false, 
 delasive and ruinous ; and that as sure as God is 
 true to his word, unless they obtain a better hope 
 than this before they die, they will be miserably 
 disappointed and entirely speechless, when they 
 appear in judgment before God, the Judge of all. 
 Then they will find that no righteousness but what 
 
372 LECTURE XXV. 
 
 is absolutely perfect, and in every particular what 
 His law demands, can stand the scrutiny of His 
 piercing eye. Is there no ignorant person, turned 
 aside by a deceived heart, here present ? Oh that 
 you would be awakened to a sense of your true 
 character and your real danger ! What must be- 
 come of you, if you remain in that bHnd and 
 benighted state much longer? "He that walketh 
 in darkness knoweth not whither he goeth." But 
 God's word tells you whither. The end of such a 
 course is everlasting ruin. Consider and av\'ake ! 
 and fly for refuge, before it is too late, to the only 
 Saviour, whose precious death and everlasting 
 righteousness are now freely held out for your ac- 
 ceptance. His death has made reconciliation for 
 all your past offences. He has paid 
 
 "The rigid satisfaction— death for death !" 
 
 His obedience is perfect, everlasting, divine ; and 
 it is provided and set forth as the only robe in 
 which you can be accepted and be faultless before 
 God. Only believe, and all things are yours. He 
 who knew no sin has become sin for us, that we 
 might be made the righteousness of God in him, 
 
 II. The reflection of the two pilgrims upon such 
 a character as Ignorance w^as to form the second 
 branch of our present consideration. As they pro- 
 ceeded onward, while Ignorance was left behind. 
 Christian said to his companion, " I am much con- 
 cerned for this poor man. It will certainly go ill with 
 him at the last." Hopeful regretted, that in h's own 
 town of Vanity, whole families, nay streets of them, 
 were to be found, even among such as professed to 
 be pilgrims. Hence he inferred, the vast numbers 
 
IGNORANCE QUESTIONED. 373 
 
 of them that must be congregated together within 
 the crowded city of Conceit, the native place of 
 Ignorance. Then they entered upon an interesting 
 discussion, respecting the inward experience of such 
 men. Have they, at any time, true conviction of sin, 
 and consequently any fear that their state is danger- 
 ous ? Christian thought decidedly, that at times 
 they were a httle shaken out of their presumptuous 
 confidence ; but not understanding the benefit of 
 such convictions, they desperately stifle them, and 
 continue to flatter themselves in their own eyes. 
 Hopeful knew well the vast importance of fear, and 
 its influence in causing men, at first, to set out on 
 pilgrimage. Then he begged his companion to 
 describe right or godly fear. Christian well des- 
 cribed it by its rise, its use, and its effects. It rises 
 from the Holy Spirit, showing both the evil and 
 danger of sin. Its principal use is to drive the 
 convinced sinner for pardon and acceptance to 
 Christ. While its invariable effect is, to produce 
 in the conscience, great reverence for God, submis- 
 sion to his holy word and ways ; separation from 
 every known sin, and constant jealousy of every 
 thing which may be displeasing in his sight. 
 
 The pilgrims had still above two miles further to 
 journey, before they came to the end of the En- 
 chanted Ground. For their mutual edification they 
 continued the discussion upon which they had 
 entered. At the request of Hopeful, Christian re- 
 lated how he conceived the ignorant and self-righte- 
 ous- stifle the fears and convictions, which, if duly 
 cherished and followed out, would certainly have 
 led to a different result. Many fight against them, 
 because instead of considering that they are pro- 
 duced by the Spirit of Truth, they regard them as 
 
374 LECTURE XXV. 
 
 coming from the enemy of their souls. They think 
 such fear overthrows their faith, and, therefore, they 
 wiil not be moved by it. They vainly think that 
 they ouo-ht not to fear, and thus desperately deter- 
 mine that they will not fear. Above all, they per- 
 ceive clearly that the admittance of these fears 
 would entirely demolish that self-righteousness 
 which they so dearly love, and, therefore, they 
 oppose them with all their might. All this Hope- 
 ful understood well by painful experience. " As 
 face answereth to face in a glass, so does the heart 
 of man to man." He freely admitted, " Before I 
 knew myself it was so with me." Then did they 
 leave the subject of poor Ignorance, and entered 
 upon another profitable topic of conversation, which 
 engaged their attention all the way to the end of 
 the plain. 
 
 Let us review, for our profit, these weighty and 
 important reflections upon such a character as 
 Ignorance. Have we been truly enlightened and 
 taught by the word and Spirit of God ? Then 
 surely our tenderest sympathy must be excited 
 towards every individual that we meet, who is evi- 
 dently walking in darkness, ignorant, and out of the 
 way. The true Christian will ever be ready deeply 
 to pity all such. But true Christian pity must flow 
 from a pardoned sinner, who has tasted that the 
 Lord is gracious, and who is yearning for the same 
 blessings to be diffused on every side. It must flow 
 from one who has done, or who is longing to do, 
 whatever he can, for the benefit of those over whom 
 he laments. How zealously had Christian laboured 
 for the benefit of Ignorance ! In the same way St. 
 Paul acted to similar characters. While he had 
 continual sorrow and heaviness on their account, 
 
IGNORANCE QUESTIONED. 375 
 
 his heart's desire and prayer to God, and his un- 
 wearied efforts, were all united that they might be 
 saved. When prayer and effort unite with pity, 
 then is it really Christian and genuine. The most 
 hopeful spirit cannot fail to discover objects on every 
 side to call forth this tender feehng. What numbers 
 in every place and in every direction are blinded 
 by the god of this world, and have never b^en 
 turned from darkness to light ! To say nothing of 
 those whose life and conduct plainly declare that 
 they are in the broad road to destruction, how 
 extremely painful it is to think that multitudes who 
 profess and call themselves Christians, who think 
 well of themselves, and who make a fair show to 
 others, are tied and bound with the chain of dark- 
 ness. Remember, O self-confident professor, to 
 boast of your knowledge, while you neither feel thn 
 power of the gospel in your heart, nor exemphfy it 
 in your life, is only a fearful aggravation of your 
 guilt. Did not the Lord say to the Pharisees, " h 
 ye were blind ye should not have sin, but now yt- 
 say. We see, therefore your sin remaineth." Be^ 
 ware of a misplaced confidence. A surer mark o» 
 natural ignorance can scarcely be given, than a sel^ 
 satisfied and boastful spirit. "If any man thinl 
 that he knoweth any thing, he knoweth nothing.'' 
 We cannot be too suspicious of our own deceitftt 
 hearts. Be not wise in your own conceits. Con 
 ceit is the native place of ignorance, and until you 
 come forth from this place — I mean, until you leave 
 your own wisdom, and are content to receive the 
 kingdom of heaven as a httle child — you cannot 
 take one step on the road to Zion. 
 
 Again, let every ignorant and self-confident per- 
 son receive the word of instruction. There are 
 
376 LECTURE XXV. 
 
 seascna, (your own conscience tells you it is so,) 
 when you are shaken a little out of the fatal security 
 in which you generally indulge. You cannot al- 
 ways maintain unbroken the deep sleep in which 
 you are cast. By night, on your bed, when you 
 could not sleep, your thoughts have troubled you. 
 When you have had some affecting instance brought 
 before you of the shortness and uncertainty of life ; 
 or else when a ihrili of sudden pain has darted 
 through your frame, and you had a solemn thought 
 of your own appioaching dissolution, a secret fear 
 and perhaps a painful dread has crept over you, in 
 spite of your boasted confidence, and has taken 
 possession of your heart. Then you felt that you 
 were not prepared to die. As the solemnities of 
 death and judgment and eternity passed before 
 you, fear came upon you and trembling, which 
 completely dispelled for a while your presumptuous 
 confidence and made all your bones to shake. Oh, 
 why did you strive against the salutary conviction ? 
 Why did you not cherish it ? Why did you resist, 
 as a dreadful enemy, what came to do for you the 
 office of the kindest friend ? It came to you, indeed, 
 in a startling form, and addressed you in a rough 
 voice ; it took hold of you with a violent hand, but 
 kindness was in its heart ; and it was a visit of 
 mercy that was paid to you. It might have proved 
 to you that fear of the Lord which is the beginning 
 of wisdom, and have effectually induced you to set 
 out in the way everlasting. How do you know, 
 if you have properly cultivated that secret convic- 
 tion, that it would not have stripped you of your 
 false confidence, moved you to fly to the only sure 
 refuge, and made you afraid of sin all the days of 
 your life ? Oh, remember that genuine conviction 
 
IGNORANCE QUESTIONED. 3 
 
 of sin is produced by the Spirit of Truth. Do not 
 resist this, as if it came from the enemy of your 
 soul. Do not think that the destruction of false 
 confidence is the overthrow of faith. The sooner 
 false confidence is overthrown the better. Sav 
 not, I have no need to fear and therefore I will nor 
 fear. Our danger is often the greatest where our 
 fear is the least. Self-righteousness, it is true, can- 
 not stand, if you grant admittance to godly fear. 
 It will soon undermine it, and lay it prostrate in the 
 dust. But let that go too. Nothing that is valua- 
 ble or enduring can be built upon it. It is a founda- 
 tion of sand, and the higher you build upon it the 
 greater will be your fall. However humbling to 
 your pride, if you have never come as a helpless 
 sinner for an interest in Christ, oh, admit the secret 
 whisper of the Holy Spirit to your conscience, that 
 you are still an unpardoned and unconverted sin- 
 ner ! Endeavour to deepen, rather than to stifle, 
 this salutary conviction. You cannot be too deeply 
 conscious of your guilt and danger. But then re- 
 member, your utmost necessities can all be supplied, 
 and abundantly relieved, from the all-sufficiency 
 and the fulness of Christ. Despair of yourself, and 
 put your trust in Him. For sinners of every des- 
 cription, who no longer go about to establish their 
 own righteousness, but apply by faith to Christ for 
 all they need, a full, a free, a finished, a present, an 
 everlasting righteousness is provided. Only re- 
 ceive it, and it is actually your own, both now and 
 for ever. 
 
 32* 
 
378 LECTURE XXV. 
 
 THE HYMN. 
 
 Rock of ages ! cleft for me, 
 
 Let me hide myself in thee ; 
 
 Let the water and the blood, 
 
 From thy wounded side which flowed, 
 
 Be of sin the double cure, 
 
 Save from wrath and make me pure. 
 
 Not the labours of my hands 
 Can fulfil thy law's demands ; 
 Could my tears for ever flow. 
 Could my zeal no languor know. 
 That for sin could not atone, 
 Christ must save, and Christ alone. 
 
 Nothing in my hands I bring; 
 Simply to the cross I cling; 
 Naked, come to thee for dress; 
 Helpless, look to thee for grace ; 
 Vile, I to the fountain fly : 
 Wash me, Saviour, or 1 die. 
 
 While 1 draw this fleeting breath, 
 When mine eyelids close in death, 
 When I rise to worlds unknown, 
 And appear before thy throne — 
 Rock of ages ! cleft for me, 
 Let me hide myself in thee. 
 
 THE PRAYER. 
 
 Almighty and most merciful Father, who of thy tender 
 love hast given thine incarnate Son, to be smitten for us, that 
 a cleansing fountain might flow from his wounded side, and 
 that perishing sinners might find in him a sure refuge, and a 
 safe hiding-place ; mercifully look upon us, who desire to flee 
 to Christ, as our rock and our fortress and our only de- 
 liverer. We are naturally blind and dark, foolish and deceived. 
 But, Lord, thou canst have compassion on the ignorant, and 
 such as are out of the way. Send us, we beseech thee, the 
 light of thy Holy Spirit, and give us the true knowledge and 
 understanding of thy blessed word. Oh do thou effectually 
 
IGNORANCE QUESTIONED. 379 
 
 deliver us from self-righteousness. Give us such an affecting 
 sight of our true character, and natural depravity, that we 
 may no longer go about to establish our own righteousness. 
 Make us to know that our hearts are deceitful above all 
 things, and desperately wicked. Show us that we are alto- 
 gether as an unclean thing, and that all our righteousnesses 
 are as filthy rags. We know that we shall never heartily apply 
 to the great Physician of souls, until we perceive our spi- 
 ritual sickness. Lord, make this needful discovery to us, 
 however we may be pained or humbled by it. Show us that 
 we are unholy, unclean, and undone ; without strength, with- 
 out righteousness, without any good thing. And, oh grant, 
 that Christ Jesus the Lord may be revealed to our hearts, 
 by the special teaching of the Holy Spirit, as made unto us 
 of God, wisdom and righteousness and sanctification and 
 redemption. May we seek above all things to know Christ, 
 and to be found in him : not having our own righteousness, 
 which is by the law, but that which is through the faith of 
 Christ, the righteousness which is of God by faith. And 
 may it please thee, gracious Lord, to enlighten and convert 
 all those who are walking in darkness, and not knowing 
 whither they are going. Oh, do thou bring into the way of 
 truth all such as have erred and are deceived. Show them 
 their guilt and their danger, and direct them to the only sure 
 refuge, before their feet stumble upon the dark mountains, 
 and they perish whhout remedy. Let not the god of this 
 world blind their eyes, but let their eyes be opened, and let 
 them be turned from darkness to light, and from the power 
 of Satan unto God, that they may receive forgiveness of sins, 
 and an inheritance among them that are sanctified by faith that 
 is in thee. And grant, O Lord, that none of us may quench 
 or resist the motions of thy good Spirit within us. May we 
 all be effectually convinced of sin ; may we plead guilty ; and 
 not be satisfied to have our hurt slightly healed. But may 
 we come as genuine penitents, by true faith, to Him who 
 alone can thoroughly heal and restore our sin-sick souls ; and 
 bring us, we beseech thee, to that happy land, where the in- 
 habitants shall no more say, "I am sick:" where the Lord 
 shall be our everlasting light, and the days of our mourning 
 shall be ended ; through Jesus Christ our only Mediator and 
 Redeemer. Amen. 
 
LECTURE XXYI. 
 
 THE CHARACTER OF TEMPORARY. 
 
 Born by a new celestial birth, 
 Why should we grovel here on earth ? 
 Why grasp at transitory toys, 
 So near to heaven's eternal joys! 
 
 Shall aught beguile us on the road, 
 When we are walking back to God ; 
 For strangers into life we come, 
 And dying is but going home. 
 
 Welcome, sweet hour of full discharge, 
 That sets our longing souls at large. 
 Unbinds our chains, breaks up our cell, 
 And gives us with our God to dwell. 
 
 Luke viii. 13. 
 
 THEY ON THE ROCK ARE THEY, 'WHICH, 'WHEN THEY HEAR, RECErVE THE 
 WORD WITH joy; and THESE HAVE NO ROOT, WHICH FOR A WHILE BE- 
 LIEVE, AND IN TIME OP TEMPTATION FALL AWAY. 
 
 The character of Temporary will form the sub- 
 ject of the present Lecture. He is evidently to be 
 classed with the stony-ground hearers. It is plain, 
 both from the parable of the sower and other parts 
 of Scripture, that there is a kind of belief wholly 
 different from saving faith, which appears to take 
 men a great way in religion. It is said, indeed, of 
 those represented by the seed sown upon the rock, 
 that " for a while they beheve ;" but this is clearly 
 
 380 
 
THE CHARACTER OE TEMPORARY. 381 
 
 a superiicial and unsound faith, because they are 
 described as having no root. So, also, Avas the case 
 of Simon Magus. Of him it is written, " Simon him- 
 self believed also, and was baptized ;" but in the 
 sight of God he was never a partaker of true and 
 saving faith, whatever he might appear to the eyes 
 of men. Thus, when his hypocrisy was detected, 
 the Apostle assured him, that he had neither part 
 nor lot in the matter, and that his heart was not 
 right in the sight of God. Saving faith is especially 
 distinguished by its endurance. The true believer 
 holds fast the begfinninsf of his confidence steadfast 
 unto the end. He is faithful unto death ; he endures 
 to the end; and thus he believes to the saving of his 
 soul. But the dissembler with God is only a tem- 
 porary professor, and having no root, he only for 
 a while beheves, and in time of temptation falls 
 away. 
 
 We have to consider — 
 
 I. The description of the temporary believer. 
 II. The reason of his falling away. 
 III. Lastly, the manner in which he actually 
 falls away. 
 
 Let us pray earnestly that none of us may be 
 numbered among such characters as the one for our 
 present consideration. Instead of beheving only 
 for a while, and then making shipwreck of faith 
 and a good conscience, let us be satisfied with no- 
 thing short of a vital union between our souls and 
 Christ. Then, being steadfast in faith, joyful 
 through hope and rooted in charity, we shall so 
 pass the waves of this troublesome world, that at 
 the last we shall come to the heavenly kingdom. 
 
382 LECTURE XXVI. 
 
 I. The character of Temporary is brought before 
 us in the conversation of the pilgrims as they jour- 
 neyed over the last part of the Enchanted Ground. 
 Christian asked his companion if he knew any 
 thing of one Temporary, who about ten years ago 
 was a great professor of religion. Hopeful remem- 
 bered him well. He had dwelt in the town of 
 Graceless, which is at a considerable distance from 
 Honesty ; and his next door neighbour was Turn- 
 back. Christian at one time had dwelt under the 
 same roof with him ; and had no doubt, from what 
 he then witnessed, that the man was much awaken- 
 ed at that time. He believed he had then both a 
 sight of his sins, and some sense of the wages due 
 to them. Hopeful had thought the same respecting 
 Temporary. He, too, had several opportunities of 
 seeing him. When under his convictions. Tem- 
 porary had several times found his way to Hope- 
 ful's house, although it was by no means near. He 
 had come to him with many tears, as one in great 
 distress about his soul. What wonder that Hope- 
 ful not only pitied him, but was quite inclined to 
 judge favourably of his case ? The result, however, 
 of this beginning had painfull)^ reminded him, that 
 not every one that says, Lord, Lord, is certainly 
 journeying to the celestial city. In addition to 
 this, Christian declared that Temporary told him 
 once, that his resolution was formed ; and that he 
 had actually resolved to set out on pilgrimage. 
 And what prevented the fulfilment of his resolu- 
 tion ? Why did he not leave for ever his native 
 place, the town of Graceless, and cast in his lot 
 among such as were journeying to the city of the 
 living God? This was the reason: he suddenly 
 became acquainted with one Save-self. And then 
 
THE CHARACTER OF TEMPORARY. 383 
 
 farewell Christian ! Farewell Hopeful ! He had no 
 rehsh for their conversation after that. So infatu- 
 ating was the influence of his new acquaintance, 
 that all at once he became entirely a stranger to 
 Christian, and he never paid Hopeful another 
 visit. 
 
 Let us look, my brethren, for our warning and 
 instruction, a little more closely at the features of 
 Temporary. How little dependence is to be placed 
 on conviction and knowledge, stronor feelins^s and 
 good resolutions ! All this we may have, and still 
 be destitute of the root of the matter. What num- 
 bers have their breasts wrung with remorse, feel 
 the weight and see the desert of their sins, who 
 never effectually close with Christ ! How many 
 understand clearly the doctrines of the gospel, who 
 continue strangers all their hfetime to its sanctify- 
 ing power ! How many have their warm affections 
 excited, receiving the word with joy, who have no 
 root in themselves ! And how many resolve and 
 re-resolve to give up their sins, to serve the Lord, 
 and to seek their happiness in his favour, who 
 never live to fulfil their intentions, and who show 
 that their goodness is only as the morning cloud 
 and the early dew ! One very common reason why 
 so many are satisfied with their state, before they 
 have experienced the great change, is this : they 
 think to do for themselves what none but Christ can 
 do for them. They become acquainted with one 
 Save-self. They listen to the false and flattering 
 representations of physicians of no value. They 
 ground their confidence upon impressions, or duties, 
 or penances, or sacraments, and not upon Christ. 
 They have never thoroughly ceased from their own 
 wisdom. They have never absolutely despaired 
 
384 LECTURE XXVI. 
 
 of their own resources. They have never heartily 
 renounced their own righteousness and their own 
 strength. In short, emptied entirely and stripped 
 completely of self, they have never gone by simple 
 faith, as perishing sinners, to the only Saviour of 
 the guilty and the lost, with the humble petition, 
 "Lord, save, or I perish." Resting short of this, 
 they have no root in themselves. Their hurt is 
 only sHghtly healed. They speak to themselves 
 peace, when there is no peace. And now they have 
 no relish for the searching conversation of the real 
 Christian, or the humiliating truths declared by such 
 as would direct them to the only true ground of hope. 
 If you would not be deceived by a false hope, and 
 disappointed of salvation at the last, oh, beware of 
 concluding your state to be good before you have 
 fled as a self-despairer to Christ, and obtained an 
 humble hope of your personal interest in the free 
 pardon and plenteous redemption which he bestows 
 upon all who truly turn to him. No flesh must 
 glory in his presence. Christ must be all in all. 
 You must look to him for wisdom to instruct you, 
 for righteousness to justify you, for sanctification to 
 renew you, and for redemption to save you. 
 
 II. We proceed now to the. next topic djscussed 
 by our pilgrims. They conceived it would be very 
 profitable to inquire into the reason of the sudden 
 backsliding of such characters as the one they had 
 been considering. At the request of Christian, 
 Hopeful stated his views on this subject. There 
 were four reasons, he conceived, which induced 
 them to act in such a way. An unconverted heart, 
 slavish fear, sinful shame, and love of ease. 
 
 (1.) An unconverted heart is the first reason of 
 
THE CHARACTER OF TEMPORARY. 385 
 
 turning- away. Thoug-h the conscience of such 
 persons is awakened, their heart is unchanged. As 
 long as their alarm lasts, they are anxious about 
 religion ; but when that subsides, and the cause of 
 it is removed, they relapse again into their formei 
 ways. Like Pharaoh, they seem to relent, and 
 submit and promise, while smarting under the 
 plague ; but, hke him., as soon as they see there is 
 respite, they harden their heart and repent of theii 
 repentance. The dog that is sick and the sow that 
 is washed, remain still, the one a ravenous and the 
 other a filthy animal. Neither the sickness of the 
 former nor the washing of the latter has changed 
 its nature. The one has received only an incidental 
 check to his greedy propensity ; the other has un- 
 dergone an outward process, which has altered its 
 appearance without changing its habits. In both, 
 nature will be nature still. The sickness subsides ; 
 the washing is forgotten. The dog returns to his 
 greedy ways, and the sow that was washed to her 
 wallowing in the mire. Thus it is with convinced 
 but unconverted sinners. They only abstain from 
 sin while their conscience is sick with the appre- 
 hension of approaching WTath. The reformation 
 which they have made is only outward ; it reaches 
 not to the heart. Thus their strong feelings soon 
 subside. Their desires of heaven and happiness 
 vanish with vanished fears, and then they return 
 again to folly. 
 
 (2.) Slavish fear is another reason that induces 
 temporary believers to apostatize. The)" cannot 
 break through the snare that comes from the fear 
 of man. Having never set their faces as a flint to 
 the Celestial City, nor resolutely determined to give 
 up all for invisible objects, when their terror has 
 
386 LECTURE XXVI. i 
 
 subsided, and they count the cost of a pilgrim's life, 
 
 " by and by they are offended." They begin to ] 
 
 think that it is good to be wise, and not to run the | 
 
 hazard of losing all. Why should they displease ■ 
 their best friends ? Why should they bring them-, 
 
 selves into unavoidable and unnecessary trouble? . 
 
 Thus, conferring with flesh and blood, they fall in | 
 
 again with the world. . 
 
 (3.) Intimately connected with this slavish fear j 
 
 is carnal shame. When a man no longer feels ; 
 
 vividly the power of the world to come, and his '. 
 
 heart has never been changed, he cannot brook the ; 
 
 reproach and contempt that is inseparable from a ' 
 
 pilgrim's life. When this comes in his way, he ; 
 
 turns aside to avoid it, and ere long he is seen again ] 
 
 in the broad road. '■ 
 
 (4.) Love of ease was the last reason of apostasy ; 
 
 mentioned by Hopeful. It is a grievous thing to ; 
 
 have before us the sight and sense of our sins, i 
 
 Many, therefore, are more anxious for ease than for , 
 
 holiness. They try, no matter by what means, to ' 
 
 hush their conscience, and are only anxious to say ] 
 
 to themselves, Peace and safety. If they contem- \ 
 
 plated their guilt aright, it might make them flee to ' 
 Him who would give them peace, and make them 
 
 safe indeed. This is the only way effectually to ■ 
 
 ease a burdened conscience. But this is a way ; 
 
 that they do not like. They seek ease by drown- | 
 
 ing reflection, and shutting out thought, mixing in ' 
 
 company, or launching out into amusement. By , 
 
 these means, they soon get rid of their serious im- i 
 
 pressions, and walk no more with the pilgrims of | 
 
 Zion. [ 
 
 Christian fully acceded to what his companion | 
 
 had advanced. He knew well that an unconyerted ; 
 
THE CHARACTER OF TEMPORARY. 387 
 
 heart is the principal reason of declension and 
 apostasy. While this remains, any of the things 
 which Hopeful had mentioned were amply suffi- 
 cient to turn the professor aside. A man whose 
 heart is wrung with remorse, while it is yet un- 
 changed, is only hke a criminal trembling and pro- 
 mising before the judge that passes upon him the 
 sentence of death. Were he set at hberty, the 
 shghtest temptation would be sufficient to draw him 
 again to his former crimes. Thus the terrified and 
 excited sinner, who promised and vowed every 
 thing while he apprehended punishment near, is 
 soon after, by the influence of fear, or shame, or 
 love of ease, enticed back into his ungodly ways. 
 
 Let these important truths, my brethren, have 
 their due weight upon every one of us. Remem- 
 ber, if your heart be not right with God, there will 
 be no steadfastness in your goings. Let it be youf 
 first care to have the heart of stone exchanged for 
 the heart of flesh ; and then keep your heart with 
 all dihgence, for out of it are the issues of life. If 
 you profess rehgion with an unconverted heart, you 
 may for a while deceive both yourself and others. 
 Because of the strong emotion which you have oc- 
 casionally felt, or the decent attention which you 
 have paid to the forms and ordinances of the gos- 
 pel, fou may take for granted that all is well, and, 
 aftei 1 certain manner, you may for a while believe. 
 But if there be no true sense of the evil of sin 
 within you — if there be no vital union between your 
 soul and Christ — if the law of the Lord be not 
 written, by the Spirit of the living God, upon the 
 fleshy tables of your heart, inchning you to love 
 holiness and to dehght in the law of God after the 
 inner man — if this be wanting, all is false and hoi- 
 
388 LECTURE XXVI. 
 
 low in the sight of God, and it may be, ere long, 
 that the unsoundness of your profession will be 
 manifest to all. The heart-searching God cannot 
 be deceived with strong language, fair speech, or 
 outward appearance. He knows the very secrets 
 of the heart. Many who pass for righteous or 
 truly converted people before men, are seen and 
 known as being far otherwise by his unerring glance. 
 And that all the churches may know that he 
 searches the heart and tries the reins, he is some- 
 times pleased to make manifest the hidden wicked- 
 ness of a fair pretender to rehgion. In his provi- 
 dential dealings, he sets a stumbling-block before 
 that man ; that is, he places him in such circum- 
 stances, and exposes him to such temptations, as 
 tend to draw forth the insincerity of his heart, and 
 to manifest his true character. He is exposed to 
 the scorching heat of tribulation or persecution be- 
 cause of the word, and he cannot stand the fiery 
 trial. Like a green herb without any root, exposed 
 to the noonday's sun, he dries up and withers 
 away. He cannot brook the fear of man ; he can- 
 not bear the reproach of the cross : he cannot sub- 
 mit to the self-denial to which he is called. He 
 turns aside from the holy commandment delivered 
 to him ; and separating himself from the true peo- 
 ple of God, he declares plainly that he was never 
 really and truly united to them. " For if he had 
 been of them, he would no doubt have continued 
 with them." How deeply important to every one 
 of us is the fervent petition, " Oh, let my heart be 
 sound in thy statutes, that I be not ashamed !" 
 Sooner or later we are sure to be ashamed, if our 
 heart be not sound in the Divine statutes. Nothing 
 but the implantation of the law of God within us, 
 
THE CHARACTER OF TEMPORARY. 389 
 
 by the power of the Holy Spirit, can preserve us in 
 peace, and deliver us from all the stumbhng-blocks 
 by which others are offended. " Great peace have 
 they who love thy law, and nothing shall offend 
 them." None but the upright will pass unhurt 
 through all the snares and temptations that beset 
 the path of the traveller to Zion. " The law of his 
 God is in his heart, and none of his steps shall 
 slide." 
 
 III. We have lastly to advert to the manner in 
 which the temporary believer draws back unto per- 
 dition. As Hopeful had so fully described the 
 reason of this, it was the turn of Christian to de- 
 scribe the way in which it is done. He did this in 
 short and simple terms, and well described the 
 downward path by which a man passes from false 
 profession to open apostasy. He begins by draw- 
 ing off his attention from serious thoughts of death, 
 judgment and eternity. He neglects prayer, pri- 
 vate prayer and private duties. Then he begins 
 to avoid the company of lively and zealous Chris- 
 tians. Pubhc duty then becomes a burden. After 
 this he proceeds to find fault with professors, as if 
 there was no sincerity or uprightness among them. 
 Then he goes into the way of the wicked and pro- 
 fane, begins to trifle and play with little sins openly; 
 presumptuous offences soon follow, which clearly 
 show his real character ; and unless a miracle of 
 mercy prevent, he perishes everlastingly in his own 
 deceivings. 
 
 Oh, fatal and desperate process ! Growing blacker 
 and blacker, until at last it terminates in the regions 
 of blackness and darkness and despair, for ever 
 and ever ! Beware of the first entrance upon such 
 
 S3* 
 
390 LECTURE XXVI. 
 
 a path ! If you are a true believer, your course 
 will be the complete opposite of the one just de- 
 scribed. The way of the wicked is as darkness; 
 they know not at what they stumble. But " the 
 path of the just is as the shining light, which 
 shineth more and more unto the perfect day." 
 The hypocrite, notwithstanding his profession, does 
 not like to retain God in his knowledge, and often 
 strives to banish solemn thoughts from his mind. 
 The upright soul does what he can to cherish and 
 deepen his impression of eternal things. He is 
 often amazed and distressed at his insensibility to 
 the awful reahty of what he believes and hopes for; 
 and he cries from the bottom of his heart — 
 
 " O Lord, my inmost soul convert, 
 And deeply on my trifling heart 
 Eternal things impress." 
 
 The hypocrite will not always call upon God. 
 With true prayer he was never acquainted. True 
 it is, that after some sort, he poured out a prayer 
 when the chastening of God was upon him ; but 
 when the cause of his distress is removed, it seems 
 from his conduct ks if he had no further need for 
 prayer. The believer, though often hindered and 
 humbled beyond measure on account of the defile- 
 ment and distraction of his praj^ers, still perseveres 
 in pra3'er. He dare not give up secret prayer. 
 Though he often draws it feebly, and, as it appears 
 to himself, in a very languid manner, he feels that 
 prayer is his vital breath, and that to give up pray- 
 ing would be to give up all. While the hypocrite 
 cannot bear the company and the conversation of 
 zealous and lively Christians, the upright believer, 
 notwithstanding his languor and lamented dulness, 
 rejoices greatly in their society ; he finds it both 
 
THE CHAKACTER OF TEMPORARY. 391 
 
 pleasant and profitable to be with them, and he can 
 say with sincerity, "My dehght is in the saints 
 that are on earth." While the hypocrite takes 
 pleasure in speaking of the falls and infirmities of 
 the godly, this is a subject of real pain to the up- 
 right. He considers himself; his own liability to 
 fall, and his grievous infirmities ; and he makes 
 every possible allowance for the falls of others, 
 exercising that charity which covereth a multitude 
 of sins. While the hypocrite goes to associate with 
 the profane and the worldh^ the behever goes not 
 into the way of the wicked, but avoids it, turns from 
 it and passes away. And instead of trifling and play- 
 ing with little sins until his heart is hardened, and 
 he is led on to the most daring offences, and he 
 becomes a vessel of wrath fitted for destruction, the 
 true believer hates every approach to sin. He re- 
 colleqts that whosoever despiseth small things, shall 
 fall by httle and little ; and that the only way to be 
 certainly kept from presumptuous sins getting the 
 dominion over him, is to watch and pray against his 
 secret faults. Thus watching and praying and 
 striving against sin, he grows in grace and in the 
 knowledge of his Saviour. He goes from strength 
 unto strength. He holds on his way, and waxes 
 stronger and stronger ; and as he approaches his 
 journey's end, he becomes more and more meet for 
 the inheritance of the saints in fight. May our 
 course be the course of the upright, the complete 
 opposite of that of the hypocrite's. And that this 
 may be so, first let us seek, before all things, the 
 renewal of our hearts, that our feet may be directed 
 in the way everlasting; and then let us cry at 
 everv step : " Hold thou me up, and I shall be 
 safe !" 
 
392 LECTUKE XXVI. 
 
 THE HYMN. 
 
 When any turn from Zion's way, 
 
 (Alas, what numbers do!) 
 Methinks I hear my Saviour say, 
 
 " Wilt thou forsake me too ?" 
 
 Lord, with such a heart as mine. 
 Unless thou hold me fast, 
 
 1 feel I shall, I must decline, 
 And prove like them at last. 
 
 Yet thou alone, O Lord, I know. 
 
 Canst save a wretch like me ; 
 To whom, my Saviour, shall I go. 
 
 If I should turn from thee ? 
 
 Lord, I believe, and rest assured 
 
 Thou art the Christ of God, 
 Who hast eternal life secured 
 
 By promise and by blood. 
 
 The help of men and angels joined 
 
 Could never reach my case ; 
 And refuge nowhere can I find. 
 
 But in thy boundless grace. 
 
 No voice but thine can give me rest. 
 
 And bid my fears depart ; 
 No love but thine can make me blessed. 
 
 And satisfy my heart. 
 
 What anguish has that question stirred, 
 
 "If I will also go?" 
 Yet, Lord, relying on thy word, 
 
 I humbly answer, No. 
 
 THE PRAYER. 
 
 O merciful Lord God, who dost never fail to help and go- 
 vern them whom thou dost bring up in thy steadfast fear and 
 love, look down from thy holy habitation upon us, and have 
 compassion upon us and save us. Gracious Lord, we are 
 taught in thy holy word, that there are those who hear the 
 word, and with joy receive it, but have no root in themselves, 
 and in time of temptation fall away. Save us, we most hum- 
 bly beseech thee, from being numbered with such. Oh, rnay 
 a vital union indeed be formed between our souls and Christ, 
 the true and the living Vine. May we be grafted into his 
 mystical body by a true and living faith, wrought in our hearts 
 
THE CHARACTER OF TEMPORARY. 393 
 
 by the power of the Holy Ghost. May we abide in him, and 
 partake of his Spirit, and Jive by him, as living and fruitful 
 branches, which are never to be cast off. May we prove that 
 we are partakers of Christ, by holding fast the beginning of 
 our confidence steadfast unto the end; and show that we are 
 indeed alive unto God through Jesus Christ, by bringing 
 forth all the fruits of righteousness, which are by him, to the 
 glory and praise of thee, our God. Oh grant that as we have 
 received Christ Jesus the Lord, so we may walk in him, 
 rooted and built up and established in the faith, even as we have 
 been taught. INlay we none of us be satisfied with convic- 
 tion and terror and joy, if we have not become new crea- 
 tures in Christ Jesus. May we despair of ourselves, have no 
 confidence in the flesh, and put not our trust in any thing 
 that we do. Deliver us from applying anywhere, or going 
 to any one, for help and salvation, save only to Christ. Lord, 
 to whom shall we go ! Thou hast the words of eternal life ; 
 and we believe and are sure that thou art the Christ, the Son 
 of the living God. Save us, we beseech thee, from all the 
 causes which induce others to be offended and turn away, 
 and make shipwreck of faith and a good conscience. Save 
 us from an unconverted heart ; and grant that we may be 
 truly renewed in the spirit of our mind. Save us from the 
 fear of man, which bringeih a snare ; and put thy fear in our 
 hearts, that we may not depart from thee. Save us from the 
 power of carnal shame, and make us true followers of Him 
 who, for the joy that was set before him, endured the cross 
 and despised the shame. And oh, save us from the love of 
 present ease ; enabling us to endure as seeing Him that is 
 invisible, and making us heartily willing to deny ourselves, 
 and to suffer affliction now, that we may be comforted and 
 exalted hereafter. Mercifully grant, Lord our God, that 
 we may dread every approach to the path by which hypo- 
 crites and dissemblers depart from thee. May we never seek 
 to banish from our minds a realizing sense of death, judg- 
 ment and eternity. May we never cease calling upon thy 
 name, in earnest prayer, either secretly or in the congrega- 
 tion. May we never be offended at any of thy faithful fol- 
 lowers, or decline from any of those means of grace which 
 thou hast graciously appointed for the benefit of thy people. 
 Cleanse thou us from secret faults ; keep back thy servants 
 also from presumptuous sins ; let them not have dominion 
 over us, that we may be upright and innocent from the great 
 transgression. Hear us, gracious Father, and support and 
 uphold us in all our dangers and necessities, until we are 
 brought to thy heavenly kingdom, through Jesus Christ our 
 Saviour. Amen. 
 
LECTUKE XXVII. 
 
 THE LAND OF BEULAH. 
 
 Shout ! for the blessed Jesus reigns ! 
 
 Through distant lands his triumphs spread; 
 And sinners, freed from endless pains, 
 
 Own him their Saviour and their head. 
 
 His sons and daughters from afar, 
 
 Daily at Zion's gate arrive ; 
 Those who were dead in sin before, 
 
 By sovereign grace are made alive. 
 
 Oh may his conquests still increase, 
 And every foe his power subdue ; 
 
 While angels celebrate his praise, 
 And saints his growing glory show. 
 
 Isaiah Ixii. 4. 
 
 THOU SHALT NO MORE BE TERMED FORSAKEN; NEITHER SHALL THY LAND 
 ANT MORE BE TERMED DESOLATE: BUT THOU SHALT BE CALLED HEPHZI- 
 BAH, AND THY LAND BEULAH: FOR THE LORD DEUGHTETH IN THEE, AND 
 THY LAND SHALL BE MARRIED. 
 
 This is one of the many glowing descriptions 
 contained in the Bible, of the glory and prosperity 
 of the church in the latter days. In its literal and 
 full meaning it has not yet been accomplished. 
 The conversion and return of the Jews to their own 
 land, with the endless train of blessings that are to 
 flow through them to the Gentile nations, when 
 they shall be grafted again into their own ohve-tree, 
 
 394 
 
THE LAND OF BEULAH. 395 
 
 is most clearly foretold, and stands very prominent 
 in the sure word of prophecy. At that happy con- 
 summation, the verse which we have read will 
 receive its full accomphshment. Then the Lord's 
 ancient people, who have been so long dispersed to 
 the four winds, and outcasts upon the earth, shall 
 no more be termed forsaken ; neither shall their 
 land, which for so many generations has been trod- 
 den down of the Gentiles, and bringing forth thorns 
 and briers, any more be termed desolate. Again 
 they shall be admitted into the covenant and the 
 favour of their God ; and the children of Abraham 
 shall be bound by a new and happy tie to the land 
 which was given to Abraham. The Lord will de- 
 hght in them, and their land shall be married. We 
 must never overlook the real meaning of Scripture, 
 in any application, however happy or ingenious, 
 that may be made of it. But while we do not in- 
 terfere with the true meaning, it is quite allowable 
 to apply Scripture in a figurative sense. In such 
 a sense as this, the glory which is promised to the 
 church in the latter day very happily illustrates 
 the established peace and abundant consolations 
 which eminent Christians often enjoy as they ap- 
 proach the end of their pilgrimage. Our two pil- 
 grims are now rapidly advancing to their journey's 
 end. We have in the present Lecture to consider, 
 
 L Their arrival in the land of Beulah. 
 IL Their experience there. 
 
 May the Holy Ghost, the Comforter, who alone 
 can effectually do it, give each of us to know from 
 %weet experience what these things mean. 
 
 I. We consider first their arrival in this delight- 
 
396 LECTURE XXVII. 
 
 ful land. At length Christian and Hopeful ap- 
 proached the extreme border of the enchanted 
 ground. By edifying conversation, and the sweet 
 counsel which they took together, they had be- 
 guiled the weariness of the way, and kept off the 
 drowsiness which otherwise would have over- 
 powered them in that dangerous place. Beauti- 
 fully fair and very pleasant was the region w^hich 
 now opened out upon their view. They entered 
 the land of Beulah. The air was most dehcious 
 and refreshing ; and as the way to Zion lay directly 
 across this happy country, all their past fatigues 
 were forg'otten in the enjoyment which they here 
 found. They were gratified continually with the 
 singing of birds ; every day the flowers sprung up in 
 their path ; and without intermission, the voice of 
 the turtle was heard in the land. " There was no 
 night there." They seemed to be journeying 
 through those happy regions to which the pro- 
 mise belongs, "Thy sun shall no more go down." 
 They were now far distant from the land of dark- 
 ness and shadows. Into these sweet fields Giant 
 Despair can never come, neither can an arrow 
 from Doubting Castle be shot there. The Celestial 
 City to which they were going was full in their 
 view. They had entered its suburbs, and occa- 
 sionally they met some of its shining inhabitants, 
 who walked thus far to the borders of their happy 
 home. The marriage contract between the faith- 
 ful bride and the celestial Bridegroom is delight- 
 fully renewed in this place. It is the land of Beulah, 
 or married, because pilgrims here know and are 
 sure that they are one with Him whom their soul 
 loveth ; and here, as the bridegroom rejoiceth over 
 the bride, so does the King of the heavenly Jeru- 
 
THE LAND OF BEULAH. 39T 
 
 salem rejoice over his people. The two pilgrims 
 found themselves now in a good land and a large — 
 a land that abounded with corn and wine — a land 
 in which they could eat bread without scarceness ; 
 neither did they lack any thing in it. As they 
 journeyed still forward, they heard the proclamation 
 made, " Say ye to the daughter of Zion, Behold thy 
 salvation cometh ! behold his reward is with him !" 
 The inhabitants of that land were all righteous ; it 
 is not the place of the uncircumcised or the unclean ; 
 it is only trode by the holy people, the redeemed 
 of the Lord. 
 
 Here let us pause for a few moments, (it is sweet 
 to hnger in such a place,) and let me put to you 
 the question of our Divine Master to his disciples^ 
 after he had been speaking in parables : " Have 
 ye understood all these things ?" Alas ! how few 
 among us can answer with them. Yea, Lord. But 
 have we not made a mistake ? Surely it must be 
 the saints' everlasting rest, and not the Pilgrim's 
 progress, about w^hich we have been now speaking. 
 Is there so much of heaven to be enjoyed on earth ? 
 Can a poor pilgrim, yet an inhabitant of this sinful 
 world, and bearing about a body of sin and death, 
 really attain to a state at all corresponding to this 
 glowing description ? Now listen to the testimony 
 of the eminently holy and excellent Dr. Payson, 
 and the experience which he had, as he lingered 
 for a few weeks on this side of Jordan. " When 
 I used to read," he said, " Bunyan's description of 
 the land of Beulah, where the sun shines, and the 
 birds sing day and night, I used to doubt whether 
 there were such a place. But now my own ex- 
 perience has convinced me of it, and it infinitely 
 surpasses all my previous conceptions. I think the 
 
 31 
 
898 LECTURE XKTLI, 
 
 happiness I enjoy is similar to that enjoyed by glori- 
 fied spirits before the resurrection. I am going ' to 
 Mount Zion, to the city of the living God, to the 
 heavenly Jerusalem, 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 
 fmd no words to express my happiness. I seem to 
 be swimming in a river of pleasure, which is car- 
 rying me on to the great fountain.^' When one of 
 his congregation came to him, as he lay upon his 
 sick-bed, he said to his dying pastor, " Watchman, 
 what of the night ?" To this he replied, with won- 
 derful quickness and cheerfulness, "I should think 
 it is about noonday." There was no night there. 
 Upon another occasion he said, " It has often been 
 remarked, that people who have been in the other 
 world, cannot come back to tell us what they have 
 seen ; but I am so near the eternal world, that I 
 €an see almost as clearly as if I were there ; and 
 see enough to satisfy myself at least of the truth of 
 the doctrines which I have preached. I do not 
 know that I should feel at all surer, had I been 
 really there." A short time before his departure, 
 he dictated the following letter to his sister : — 
 
 " W"ere I to adopt the figurative language of Bun 
 yan, I might date this letter from the land of Beulah, 
 of which I have been for some weeks a happy in- 
 habitant. The Celestial City is full in my view. 
 Its glories beam upon me ; its breezes fan me ; its 
 odours are wafted to me; its sounds strike upon 
 my ear, and its spirit is breathed into my heart. 
 Nothing separates me from it but the river of death, 
 which now appears but an insignificant rill, that 
 may be crossed at a single st!;p, whenever God 
 
THE LAND OF BEULAH. 399 
 
 shall give permission. The Sun of Righteousness 
 has gradually been drawing nearer and nearer, ap- 
 pearing larger and brighter as he approached ; and^ 
 now he fills the whole hemisphere, pouring forth a 
 flood of glory, in which I seem to float hke an in- 
 sect in the beams of the sun, exulting, yet almost 
 trembhng, while I gaze on this excessive bright- 
 ness, and wondering with unutterable wonder, 
 why God should deign thus to shine upon a sinful 
 worm. 
 
 " But why do I speak thus of myself and my 
 feelings ; why not speak only of our God and Re- 
 deemer ? It is because I know not what to say. 
 When I would speak of them, my words are all 
 swallowed up. I can only tell you what effects 
 their presence produces, and even of these I can 
 tell you but very little. Oh, my sister, my sister, 
 could you but know what awaits the Christian, 
 could you only know so much as I know, you could 
 not refrain from rejoicing, and even leaping for joy. 
 Labours, trials, troubles, would be nothing: you 
 would rejoice in afflictions, and glory in tribulations ; 
 and, like Paul and Silas, sing God's praises in the 
 darkest night and in the deepest dungeon. You 
 have known a little of my trials and conflicts, and 
 know that they have been neither few nor small ; 
 and I hope this glorious termination of them will 
 serve to strengthen your faith and elevate your 
 hope. And now, my dear, dear sister, farewell. Hold 
 on your Christian course but a few days longer, 
 and you will meet in heaven, your happy and af- 
 fectionate brother, Edward Payson." 
 
 Few of us, dear brethren, could give such an ex- 
 planation as this of the land of Beulah, and its happy 
 
400 LECTURE XXVII. 
 
 inhabitants. We have just observed, some descrip- 
 tions of the church are so glowing, that we can 
 scarcely tell whether they apply to its militant or 
 triumphant state. In the same way, the experience 
 of real and eminent Christians is sometimes so ex- 
 ceedingly bright and happy, that it seems to par- 
 take of glory as much as of grace. While yet on 
 earth, like the early Christians, and indeed, like 
 him whose letter I have quoted, "they rejoice with 
 joy unspeakable and full of glory, receiving the end 
 of their faith, even the salvation of their souls." In 
 experience like this, we have the key to the lan- 
 guage now under our consideration. When per- 
 mitted to enjoy this state of exalted privilege, the 
 established behever knows from sweet experience, 
 that the Redeemer's ways are ways of pleasant- 
 ness, and all His paths are peace. In the joy of 
 his heart, the liveliness of his graces, and the pre- 
 cious communications of the Heavenly Dove, he 
 seems to be passing through a country where birds 
 are singing, and flowers are blooming, and the 
 voice of the turtle is continually heard. " Joy and 
 gladness are found therein, thanksgiving and the 
 voice of melody." While lingering there, the re- 
 conciled countenance of his heavenly Father makes 
 a perpetual sunshine. The dark and distressing 
 clouds that have so often hung over him have all 
 dispersed. He is safe at once from the cruelty of 
 despair, and the misery of doubt. He seems on 
 the very threshold of heaven. He has come to an 
 innumerable company of angels. He can now say, 
 without any hesitation, "My beloved is mine, and 
 [ am His." Here it is said to the happy soul, after 
 all its afflictions, great and sore : Thy Maker is thy 
 Husband ; Jehovah is thy shepherd ; the Eternal 
 
THE LAND OF BEULAH. 401 
 
 Spirit is thy Comforter. " Thou shalt no more be 
 termed Forsaken ; neither shall thy land any more 
 be termed Desolate : but thou shalt be called Heph- 
 zi-bah, and thy land Beulah : for the Lord dehght- 
 eth in thee, and thy land shall be married." Why, 
 my brethren, do not all real Christians more earnest- 
 ly aspire after experience like this? How inexpres- 
 sibly delightful it must be thus to live the days of 
 heaven upon earth ! Oh, let us give all diligence 
 to make our calhng and election sure. Let us not 
 be satisfied to go doubting all our days, but let us 
 diligently use the appointed means for obtaining the 
 full assurance of faith, that we may see the good- 
 ness of the Lord in the land of the living. * 
 
 IL Let us now proceed to consider more particu- 
 larly the deportment of the pilgrims in this delight- 
 ful country. As they walked through this land, 
 their joy was more abundant than it had ever been 
 before. They had now too a distinct view of the 
 Celestial City. They could discern the pearls and 
 precious stones of which it was built, and the pure 
 gold with which the streets of it were paved. What 
 with the natural glory of the city, and the reflec- 
 tion of the sunbeams upon it, the two pilgrims, 
 though in a somewhat different degree, each fell 
 sick with very fervent desire and ardent longing. 
 Now it was the language of their heart, to all whom 
 they met, " If you see my Beloved, tell him I am 
 sick of love." Still advancing, they came to orchards 
 and gardens and vineyards, with gates that opened 
 to the highway by which they went. When they 
 inquired of the gardener respecting these, he told 
 them that they belonged to the King, and that they 
 were planted there for his own dehght, and rlso for 
 
 34* 
 
402 LECTURE XXVII. 
 
 the solace of pilgrims. Upon this, they entered 
 without fear into the vineyards and refreshed them- 
 selves with the various productions which there 
 abounded. Then the gardener showed them the 
 King's walks and arbours, where he delights to be. 
 Here, in perfect peace and safety, they tarried and 
 slept. They were observed to talk much in their 
 sleep, and this was the reason : It Avas the nature 
 of the grapes which they had eaten from those 
 vineyards, " to go down sweetly, and to cause the 
 lips of them that are asleep to speak." When they 
 awoke in the morning, they proceeded forward in 
 the direction of the city. But the reflection of il 
 was so*extremely glorious that they could not bear 
 to gaze upon it with open face. They had to view 
 it through a glass, with w^hich they were furnished 
 for that purpose. Here they were met by two 
 men in shining apparel. To these our pilgrims re- 
 counted all the deliverances they had experienced, 
 and all the travail that had befallen them by the 
 way. Then did the shining strangers say to Chris- 
 tian and his comrade, " You have but two difficul- 
 ties more to meet with, and then you are in the 
 city." Our pilgrims then earnestly invited the 
 men to go with them, and they consented to do so. 
 But withal, they said, " You must obtain it by your 
 own faith." Then did they all go on together, 
 until they came in sight of the gate. 
 
 Here, again, we pause for the present. Let us 
 try to be animated and quickened in our Christian 
 course by a realizing view of the glorious things 
 which are here described. " Very excellent things 
 are spoken of thee, thou city of God." Had the 
 pilgrims more abundant and abiding joy, now that 
 they were approaching nearer to their journey's 
 
THE LAND OF BEULAH. 403 
 
 end ? Holy joy and absorbing- delight in God, is 
 one evident mark of advancing sanctification and 
 meetness for heaven. " It seems," said the happy 
 saint to whom we have just referred, " as if the 
 promise, God shall wipe away all tears from their 
 eyes, was ah-eady fulfilled to me, as it respects tears 
 of sorrow. I have no tears to shed now but those 
 of love and joy and thankfulness." We lay no 
 stress, indeed, upon joy as evidence of acceptance, 
 if it be alone. They who have no root in them- 
 selves may be carried away with even a rhapsody 
 of joy. " There is nothing that deserves severer 
 examination, when proposed as a test of holy sin- 
 cerity, than joy ; because it may be conceived to 
 spring from so many delusive causes, as well as 
 from a genuine work of grace." But if joy be 
 attended with the other fruit of the Spirit, and 
 especially if it be chastened with godly fear and 
 self-loathing, then it is clearly the joy of the Holy 
 Ghost and the foretaste of heaven. Did the city 
 now in all its glory shine before our pilgrims ? As 
 the upright followers of the Lamb are finishing 
 their course, God is sometimes pleased, by his Holy 
 Spirit, to make a special revelation to their hearts 
 of those good things which he has prepared for 
 them that love him. Then they are favoured with 
 a vivid and realizing survey of what eye hath not 
 seen, nor ear heard, neither hath entered into the 
 heart of man to conceive. "I seem," said the 
 same witness, " to swim in a flood of glory, which 
 God pours down upon me. I do not merely know 
 that I shall enjoy all this — I enjoy it now." Did 
 the happy travellers grow sick with fervent long- 
 ing for the full enjoyment of the glory that awaited 
 them ? A desire to depart and to be with Christ, 
 
404 LECTURE XXVII. 
 
 to see him and be with him and like him for ever 
 and ever, can only exist in a heart that is truly 
 sanctified; and the. strength of these longings will 
 generally be just in proportion to the degree in 
 which the world is crucified, and the earnest of the 
 Spirit is possessed within. Having testified the 
 dehght and joy which he had in God his Saviour, 
 the dying Hallyburton said, " I long for his salva- 
 tion ! I bless his name that I have found him, and 
 I die rejoicing in him ! Blessed be God that ever 
 I was born ! Oh that I were where he is ! If there 
 be such a glory in his conduct towards me now, 
 what will it be to see the Lamb in the midst of the 
 throne !" Did Christian and Hopeful regale them- 
 selves in the vineyards, and linger with delight in 
 the walks which are frequented by the King him- 
 self? Oh happy picture of what divine ordinances 
 would ever be to the true believer, were faith 
 always in lively exercise, and heavenly affections 
 vigorous and strong ! Were this the case, w^hat 
 would the courts of the Lord's house, and every 
 other appointed means of grace, be to us, but a 
 continual feast of most exquisite dainties, and de- 
 lightful communion with the King of heaven? — 
 Here did our pilgrims talk in their sleep? How 
 wonderfull}'" quickening is the effect of communion 
 with God ! The estabh'shed believer, by waiting 
 on the Lord, is spiritually refreshed and quickened 
 as with heavenly wine. He cannot now sleep like 
 others. If he at all slumber, his heart waketh ; and 
 even in his most inactive moments, his lips are 
 ready abundantly to declare the loving-kindness of 
 the Lord. Was the glory of the city so exceeding 
 bright, that those who approached could only be- 
 hold it throujTfh the medium of a glass ? However 
 
THE LAXD OF BEULAH. 405 
 
 near the true believer may have approached to the 
 confines of heaven, however strong may be his 
 faith, and whatever bright discoveries may be re- 
 vealed to him, still faith is not sight. In his present 
 state he could not endure the full blaze of the 
 world to come. He must be content to view these 
 things with the eye of faith, and through the glass 
 of Scripture, until he is delivered from the burden 
 of the flesh. " Now we see through a glass darkly, 
 but then face to face." — Finally, did the pilgrims 
 m.eet with celestial strangers who rejoiced to do 
 them service, and accompanied them to the very 
 sig-ht of the gate ? The anorel of the Lord en- 
 campeth round about them that fear him. As the 
 true Christian is finishing his testimony, and is fast 
 advancing to his conflict with the last enemy that 
 has to be destroyed, who can tell what dangers m.ay 
 be averted from him, or what friendly offices may 
 be performed for him, by the ministration of angels ! 
 "Are they not all ministering spirits, sent forth to 
 minister to them who shall be heirs of salvation ?" 
 Still, however, it is only by his own individual faith 
 that the behever can at last receive the prize of his 
 high calling. Nothing but our own personal in- 
 terest by faith in the Redeemer of the world can 
 give us the victory over the last enemy, and bring 
 us safe through the gates of the city to the joy and 
 the glory of the New Jerusalem ! Oh, be sure that 
 you are building upon the true foundation ; that 
 you are seeking salvation and admittance into 
 heaven by the right way. Men cannot save you ; 
 angels cannot save you ; you cannot save yourself. 
 Christ, none but Christ, can save you to the utter- 
 most, and give you an abundant entrance into the 
 everlasting kingdom. He has the keys of death and 
 
406 LECTURE XXVII. 
 
 of hell and of heaven. He opens and no man 
 can shut; he shuts and no man can open. Stay 
 your soul upon him now ; follow him fully to the 
 very gates of the city, and then you need fear no 
 disappointment. If you believe in Jesus, you may 
 say to the ^nonster Death, Where is thy sting; ? And 
 you may lell him where — " In the dead body of 
 Christ iii whom you believe." It has therefore no 
 sting for you, neither can it by any means hurt you. 
 He has not only disarmed death and shut the gates 
 of hell, but he has opened the kingdom of heaven 
 to all behevers. 
 
 THE HYMN. 
 
 There are some hours to mortals given, 
 Bright as the glowing face of heaven ; 
 Sweet as the weary traveller's rest, 
 And peaceful as an angel's breast ; 
 
 When Hope lifts up her longing eyes, 
 And spreads her pinions to the skies ; 
 When earth's dark shadows backward ro' 
 And freedom dawns upon the soul. 
 
 Why are those golden hours so few? 
 Why fades the vision from our view ? 
 What envious power bids earth again 
 Enfold us in its iron chain ? 
 
 O Saviour ! with one smile of thine, 
 Dispel our gloom, our hearts refine ; 
 And on the wings of faith and love, 
 Waft us to brighter scenes above. 
 
 With joy we hail that coming day. 
 When, cheered with heaven's reviving ray 
 We shall be called to rest with thee, 
 From earth's dark clouds lor ever free. 
 
THE LAXD OF BEULAH. 407 
 
 THE PRAYER. 
 
 O God, who hast prepared for them that love thee, such 
 good things as pass man's understanding, pour into our hearts 
 such love towards thee, that v^^e, loving thee above all things, 
 maj' obtain thy promises, which exceed all that we can desire 
 or deserve, through Jesus Christ our Saviour. We confess, 
 with shame and sorrow, how little we know of the joy of 
 thy salvation and the felicity of thy chosen. Our mind is 
 dark ; our heart is hard ; our faith is weak ; our hope is 
 dim ; our love is cold ; and we are far, very far, from having 
 attained the rich experience of those who walk in the light 
 of thy reconciled countenance, and rejoice with joy unspeak- 
 able and full of glory. We beseech thee, show us thy glory. 
 Leave us not comfortless, but send thy Holy Ghost to en- 
 lighten our minds, to soften our hearts, to increase our faith, 
 to brighten our hope, to confirm our love, and to give us the 
 earnest and the pledge of the purchased inheritance, and 
 to bear witness with our spirits that we are thy children. Oh 
 that we may no more be forsaken or desolate ; but that we 
 may know that thou. Lord, delightest in us, and hast be- 
 trothed us to thyself for ever. May we live nearer to thee, 
 and walk closer with thee than we have ever yet done. May 
 our last days be our best days, our last comforts our sweet- 
 est comforts, and our last experience our richest expe- 
 rience. Bring us, we beseech thee, into that hnppy country 
 which is trod by thy precious saints on this side Jordan. 
 Save us from all our gloomy doubts and distressmg fears. 
 May we not only be thine, but may we knov/ we are thine. 
 Give us grace, O heavenly Father, so to walk, and to have 
 our conversation in the world, as the children of thy cove- 
 nant and the heirs of everlasting salvation ought to do. May 
 all our rejoicing be coupled with filial and reverential fear. 
 Reveal to our hearts more clearly the glorious inheritance 
 which is reserved for us in heaven, as believers in Christ. 
 I\Iay we feel thy Holy Spirit drawing our minds continually 
 to high and heavenly things. Give us such a realizing sense 
 of the supreme excellency of Christ, that we may have a 
 desire to depart and be with him for ever. 3Iay we see thy 
 face, and find thy presence, and taste thy love, in every ordi- 
 nance to which we resort, for the strengthening and refresh- 
 ing of our souls. And as we journey forward to the place 
 of our everlasting rest, may we still be growing in conformity 
 to thine image, and be made more and more meet for the 
 inheritance of the saints in light. Give thine angels charge 
 concerning us, to keep us in all our ways, until our course 
 
408 LECTURE xxvir. 
 
 is finished. And when we come to the brink of Jordan, may 
 we pass over dryshod to the heavenly Canaan, and have an 
 abundant entrance administered unto us into the everlasting 
 kingdom of our God and Saviour. To him, with the Father 
 and^'eternal Spirit, be praise and dominion for ever and ever. 
 Amen 
 
LECTUKE XXYIII. 
 
 THE PASSAGE OVER JORDAN. 
 
 While on the verge of life I stand, 
 And view the scene on either hand, 
 My spirit struggles with my clay, 
 And longs to wing its flight away. 
 
 Where Jesus dwells my soul would be ; 
 xAnd faints my much-loved Lord to see, 
 Earth, twine no more about my heart I 
 For 'tis far better to depart. 
 
 Come, ye angelic envoys! come, 
 And lead the willing pilgrim home! 
 Ye know the way to Jesus' throne, — 
 Source of my joys, and of your own. 
 
 Jer. xii. 5, 
 
 HOW V;n,T THOU DO IN" THE SWELLING OF JORDAN? 
 
 By a natural and most beautiful figure, we have 
 all been accustomed to consider the act of dying as 
 represented to us by the crossing of a river. The 
 prophet Jeremiah had been giving way to discou- 
 ragement and despondency. He was unable to bear 
 up amid the trials and calamities that pressed upon 
 him. But he was shamed out of his unbecoming 
 fear by the representation of the still greater trial 
 which his faith and patience would have to un- 
 dergo. What he had already suffered bore the 
 same proportion to what was yet behind, as the 
 
 35 409 
 
410 LECTURE XXVIII. 
 
 contest with footmen bears to the contest with hors 
 men, or the exertion of walking through a peaceful 
 country bears to the exertion required for crossing 
 a rapid and impetuous stream. "If," it was said to 
 him, "thou hast run with the footmen, and they 
 have wer.ried thee, then how canst thou contend 
 with horses ? and if in the land of peace, wherein 
 thou trustedst, they wearied thee, then how wilt 
 thou do in the swelling of Jordan ?" 
 
 In our last Lecture we were considering the 
 delightful experience of the two pilgrims in the 
 land of Beulah ; we have now to consider, 
 
 I. Their approach to the river's brink. 
 
 II. The manner of their crossing over it ; and, 
 
 III. Their reception on the opposite side of the 
 river. 
 
 I. We begin with their approach to the river's 
 brink. Very sweet and pleasant was their journey 
 through the land of Beulah, as they approached the 
 end of their pilgrimage. The climate through 
 which they were passing appeared to breathe the 
 fragrance and waft the odours of the better country 
 to which they were fast hastening. As the tribes 
 who had wandered so many years in the wilderness 
 obtained a part of the land of promise, before they 
 had crossed over Jordan and obtained the full pos- 
 session of the whole, so it was with these two pil- 
 grims. They had tasted the celestial fruit on earthly 
 ground. They obtained a part of the promised in- 
 heritance, before they were admitted to the full 
 enjoyment of the whole. In the joys and comforts 
 of that rich and fertile country which bordered on 
 Jordan, they had a dehghtful earnest and foretaste 
 
THE PASSAGE OVER JORDAN. 411 
 
 of those satisfying and never-ending delights which 
 they expected to receive when all their toils and 
 trials should be ended, and their weary feet should 
 actually have arived at their happy home. As 
 Christian and Hopeful, with their celestial guides, 
 urged their way to the gate of the city, lo, between 
 them and the gate was a river. There was no 
 bridge to go over, and the stream was very deep. 
 At the first sight of the river both the pilgrims gave 
 a start ; the joyful pace at which they were pro- 
 ceeding was relaxed, and the form of their visage 
 was altered. They were assured, however, that 
 they must go through, or else they could never 
 come at the gate. Then did they wishfully inquire, 
 if there were any other possible way of getting to 
 the gate, without having to cross th^ dreadful 
 stream ? To this inquiry they were tG|d, a way 
 indeed there was, but it was so private and. special, 
 that from the foundation of the world, of all the 
 countless hosts of pilgrims that have passed from 
 this world of sin to the Celestial City, only two pil- 
 grims (Enoch and Elijah) had been exempted from 
 the common passage. The King himself had crossed 
 the river ; and by his sovereign appointment it was 
 ordained that until the last trumpet shall proclaim 
 the day of doom, there shall be no other mode of 
 approach into the happy land. Our poor pilgrims, 
 as they pondered this in their minds, and listened 
 to the murmur and marked the appearance of the 
 river, began to despond and to feel faint and uneasy. 
 Christian especially was even more cast down than 
 his fellow, and he began to look this way and that. 
 But it was all in vain ; no way could be found by 
 which they might escape the river. Then they 
 anxiously inquired of their shining companions, if 
 
412 LECTURE XXVIII. 
 
 the waters were alike deep at all times and In every 
 place. "Is there," they asked, "any particular 
 time or place more favourable for crossing than 
 another?" They were told that there was indeed a 
 wide difference with respect to this. But withal, 
 their informers assured them of their utler inability 
 to help them in that matter. " You will find it," 
 they said, " deeper or shallower, as you believe in 
 the King of the place." 
 
 Have we, dear friends, ever been brought to the 
 brink of Jordan ? Have we ever seriously looked 
 death in the face? Have we made any serious 
 preparation for death ? Have we ever thoughtfully 
 pondered how we shall do in the swelling of Jor- 
 dan ? Whatever be our state and character — 
 whether we are Christians in deed and in truth, or 
 whether we possess nothing but the Christian name 
 —whether we have a good hope through grace of 
 our personal interest in the only Saviour of sinners, 
 or whether we are without Christ and without hope 
 in the world, we are rapidly hastening to the brink 
 of the river which separates this worldly wilderness 
 from the boundless regions of eternity. 
 
 " There all our steps at last are brought, 
 That path, alone of all unsought, 
 Is found of all!" 
 
 Soon we shall get a sight of the river. We shall 
 hear the solemn murmur which it makes. We shall 
 see it in all its awful reality stretched before us. 
 And what a sight will that be ! How shall we start 
 and shrink ; and how will the coward flesh recoil 
 at the view ! What a trial will this prove to our 
 faith ! What a test of our principles ! No know- 
 ledge, however clear, of the gospel-plan of salva- 
 tion ; no sensible comfort which we have formerly 
 
THE PASSAGE OVER JORDAN. 413 
 
 enjoyed, nor even the actual possession of true grace 
 in our hearts, can certainly enable us to look on 
 without dismay, and still to advance with unhesi- 
 tating step. Nature will shrink at the sight of 
 death. Death, as the penalty of sin, is a most awful 
 event. When we come to the brink of the river,"*\ 
 and find that there is no escape ; and when it is 
 said to us individually, "Thou art this day to go 
 over," how many solemn and affecting thoughts 
 will crowd, upon the mind, and how many reluctant 
 feelings will struggle in the heart ! The solemn 
 sensation of passing out of time into eternity; the 
 pangs of dying ; the forcible removal of the soul 
 from her ancient habitation, the only one in v/hich 
 she has ever dwelt ; the breaking up of the earthly 
 tabernacle! Oh, how can we reahze all this with- 
 out a feeling of the deepest awe taking hold upon 
 us! The most experienced Christian sometimes 
 may be a prey to this feehng, even more than 
 another. The degree of comfort, or the sensation 
 of awe, with which a person looks death in the 
 face, is very far from being a sure indication of his 
 spiritual state. Strong faith is sometimes strongly 
 tried. Eminent Christians, on particular occasions, 
 sometimes show that their usual graces are not in 
 lively exercise. He who has the keys of death 
 orders all the circumstances of it according to his 
 own good pleasure. Sometimes, in compassion to 
 a feeble-minded but true disciple, the waters are 
 remarkably low ; and at other times, when a long- 
 tried disciple has to pass over, the body is so racked 
 with pain, the mind so harassed with temptation, 
 that the passage looks very formidable, and Jordan, 
 seems to^ have overflowed 'all his banks. Still, 
 however, as a general rule, to every individual it 
 
414 LECTURE xxvin. 
 
 may be said, " You shall find it deeper or shallower, 
 as you believe in the King of the place." Yes, 
 dear brethren, here is the true and the only certain 
 remedy against the fear of death. As we look in 
 simple faith to Him who died, and was buried, and 
 rose again for us ; as we realize his presence in the 
 gloomy vale, rest in his love, and stay ourselves 
 upon his faithful promise, we shall fear no evil. 
 Fear not, O believer, to go over this Jordan. Though 
 the waves thereof may rage and swell, though 
 heart and flesh may fail, though thou hast not gone 
 this way heretofore, thy Saviour has crossed before, 
 and made the passage safe for every one of his true 
 followers. His death is thy deliverance from the 
 bitter pains of eternal death ; his rising to life again 
 is the restoration of everlasting hfe unto thee. 
 Therefore, fear not. Only believe. Be strong in 
 faith, giving glory to God, and when thou passest 
 through the river it shall not overflow thee. 
 
 II. The actual passage of our pilgrims over the 
 river comes now to be considered. Seeing that 
 there was no other way to the gate, they addressed 
 themselves to the water. At the first, it fared far 
 worse with poor Christian than with his fellow. He 
 had no sooner entered into the water than he found 
 it fearfully deep ; and beginning to go down, he cried 
 out : " I sink in deep waters ; the billows go over 
 my head ; all his waves go over me." His com- 
 panion endeavoured to comfort him by a declaration 
 of his own experience, which was of a more en- 
 couraging kind. " Be of good comfort," he said, 
 *' my brother, I feel the ground, and it is good !" 
 But this could not comfort him, who was now vexed 
 at his heart, and yielding for a season to despond- 
 
THE PASSAGE OVER JORDAN. 415 
 
 ency and fear. "Ah," he said, "my friend, the 
 sorrow of death hath compassed me about; I shall 
 not see the land that flows with milk and honey." 
 And now a great darkness and horror fell upon 
 Christian. A tnist came over his eyes. He could 
 see nothing, not even a yard before him. He was 
 plunging about in the dark. The goodly land and 
 the glorious city which he had so distinctly seen a 
 little while before, were now as completely hid 
 from his view as if they had never been ! His 
 memory, too, seemed to have gone with his sight. 
 He could not recall to mind his songs of praise in 
 time past ; and all the sweet and delightful 
 refreshments which he had at different parts of his 
 eventful pilgrimage, had vanished like a dream. All 
 the expressions that broke from him indicated the 
 painful doubt and fear with which he was oppressed. 
 He was weighed down with a fearful apprehension, 
 that he should certainly perish in that river, and 
 never gain admittance at the gate. He could only 
 mournfully say, " I am cast out from thy presence." 
 And then he would cry out again, " I shall not see 
 the Lord, even the Lord, in the land of the living." 
 In addition to all this, he was now scared with ter- 
 rific visions, and shapes and forms of the most 
 frightful kind appeared to flit before him. Hard 
 was the task of Hopeful to keep his brother's head 
 above water. Sometimes he would sink, and then 
 come up again like one half dead. No effort was 
 Jeft untried by Hopeful to reanimate the drooping 
 courage of his companion. " Brother," he said, " I 
 see the gate, and men standing by to receive us." 
 But even this would not do. With the sad inge- 
 nuity of one who refuses to be comforted, and who 
 can apply promises to any one but to himself, 
 
416 LECTURE XXVIII. 
 
 Christian replied, " It is you, it is you they wait 
 for ; you have been hopeful ever since I kneu' you." 
 "And so have you," rejoined Hopeful to Christian. 
 He well knew that in the hour of sore temptation, 
 a person is very ill qualified to judge of his state, 
 and the way which he has taken. But Christian 
 said, " Surely, if I were right, He would now rise 
 to help me ; but for my sins he hath brought me 
 into the snare and left me." The reply of Hope- 
 ful is very judicious, and is quite applicable to an 
 upright soul harassed with doubt and temptation, 
 and deprived of sensible comfort at the prospect of 
 death. " Is it not said of the wicked, '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.' The troubles and dis- 
 tresses that you go through in these waters, are no 
 sign that the King has forsaken you. The)'- are 
 sent to try you whether you will call to mind that 
 which heretofore you have received of his good- 
 ness, and live upon him in your distresses." How 
 forcible are right words ! This calm application of 
 Scripture truth evidently told upon Christian, anjl 
 proved to him a word in season. He mused for a 
 little while in thoughtful silence, and Avhen Hope- 
 ful again addressed him in an encouraging manner, 
 the dark and painful cloud in which poor Christian 
 had been involved, passed away in a moment. With 
 a beaming countenance and rapturous voice, he 
 broke out and said, " 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 did they both 
 take courage, and the enemy after that was as still 
 as a stone until they were gone over. Christian 
 
THE PASSAGE OVER JORDAN. 417 
 
 now had found firm ground upon which to set his 
 feet. The remaining part of the river was quite 
 shallow, and thus they both got safely over to the 
 opposite shore. 
 
 How deeply affecting, my brethren, is all this ! 
 Even the true Christian, when he has to launch 
 away and to cross over this Jordan, may sometimes 
 have very painful and distressing experience. If 
 his faith at all stagger in that solemn hour, then, 
 like Peter on the water, when he attempted to walk 
 to his divine Saviour, he will begin to sink. And 
 then he will have sorrowfully to say, " I sink in 
 deep waters ; all thy waves and billows go over 
 me." It is an unspeakable mercy for the tempted 
 Christian, when struggling with the last enemy, to 
 enjoy the counsel and encouragement of a faithful 
 and hopeful companion. Such a one will suggest 
 that the case is not hopeless, and that there is still 
 firm ground upon which the poor soul may rest, 
 when most of all tossed with the tempest and not 
 comforted. But how vain are all the efforts of 
 mortal men, to impart comfort to the mourner, until 
 the Great Teacher applies his own word to the 
 heart ! Nothing is more difficult than to restore 
 peace and comfort to one who is writing bitter things 
 against himself, and who is mourning under the 
 hiding of God's countenance. A great many causes ' 
 may unite to fill even the upright with bitterness 
 and distress at this solemn season. Staggering 
 faith may plunge him in despondency. Bodily 
 suffering may impair his memory. Mental debility 
 may cloud his experience. And above all, the 
 enemy may use his mahgnant influence to harass 
 and vex the soul of the Christian, and to fill him 
 with doubt and darkness in his la^t hour. One 
 
418 LECTURE XXVIII. 
 
 thing is especially obvious respecting the tempted 
 Christian. He can believe that the promises of the 
 gospel, which are set before him, apply to any one 
 rather than himself. He thinks that if he were 
 right, and his sins were pardoned, and God was 
 reconciled to him, he would not have left him deso- 
 late and comfortless in his last extremity. " If the 
 Lord," he says, " were indeed with me, wherefore 
 have these evils come upon me ?" But we should 
 seriously consider that wicked and thoughtless per- 
 sons have no realizing sense of the evil of sin, the 
 holiness of God, and the tremendous consequences 
 of death. Thus, " they have no bands in their 
 death." They go off quietly, and have none of the 
 tormenting fears and disquieting thoughts which 
 real Christians sometimes undergo. God often 
 withdraws his sensible presence from his people in 
 the trying hour, that they may recall to mind the 
 wonders which he has wrought for them in times 
 past, and that they may walk, even in the dark 
 valley, by faith and not by sight and sense. But 
 though for a while he may hide his face, and a true 
 disciple may have to buffet long with the swelling 
 of Jordan, in due time the cloud shall disperse, the 
 true believer shall be delivered, the deep shall not 
 swallow him up, neither shall the pit shut her 
 mouth upon him. He shall look again to the holy 
 ten)])le of his God. After all his narrow escapes 
 and diversified conflicts, his painful fears and dark 
 forebodings, the Christian shall end his pilgrimage 
 well at the last. All is well that ends well. We 
 have often looked upon the pleasing sight of a fine 
 setting sun. A little before, his cheerful face was 
 hid, and we expected that he would go down under 
 a cloud ; but he broke out again, and the blackness* 
 
THE PASSAGE OYER JORDAN. 419 
 
 of the cloud from which he issued, served only to 
 set off to greater advantage the tints of beauty and 
 the rays of glory that illustrated his final departure. 
 For the most part the ti'ue Christian, when he really 
 approaches to his journey's end, is dehvered out of 
 all his fears ; he obtains the supphes needful for 
 the distressing hour, and then — 
 
 ** Like a fine setting sun, he looks richer in grace." 
 
 Cf rapture be absent, hope is present. " The right- 
 eous hath hope in his doath." If joy and triumph 
 cannot speak, heavenly peace shall diffuse her in- 
 fluence. " Mark the upright, and behold the per- 
 fect, for me end of that man is peace." 
 
 III. A few words we have yet to add respecting 
 the reception of the pilgrims on the opposite side 
 of the river. We shall reserve for our next Lecture, 
 their happy entrance into the Celestial City. At- 
 tendants, in shining apparel, were indeed waiting 
 to receive them on the further shore. By these 
 they were speedily conducted up the lofty hill upon 
 whic'^ tViP city of the Hving God is built. They had 
 no difficulty in climbing up the mighty steep. They 
 leaned on the arms of conductors that excel in 
 strength. And, in addition to this, they had left 
 their mortal garments behind them in the river. 
 They had nothing, either from within or without, 
 to weigh them down, or to impede their progress. 
 Thus, with a cheerful face, and a nimble step, right 
 onward they advanced above the clouds and the 
 regions of air. They were comforted beyond mea- 
 sure to find themselves safely landed over the river ; 
 to feel themselves dehvered from a burden which 
 had sometimes ensnared their souls, and invariably 
 
420 LECTURE XXVIII. 
 
 impeded their steps, through every part of their 
 eventful progress. They rejoiced, loo, in the new 
 companions who were so kindly conducting them 
 forward. All their conversation was about the 
 beauty and glory of the Celestial City. How ani- 
 mating to the pilgrims, to hear from those who 
 knew so well, a glowing description of the inex- 
 pressible delights upon which they were just about 
 to enter ! It was verj'- pleasant to have described 
 to them the glorious company in which they were 
 to mingle ; the happy regions where they were to 
 dwell ; the exemptions, which they would enjoy for 
 ever, from all the cares and sufferings an^ priva- 
 tions to which they had been subject on the other 
 side of the river ; and to hear finally what would 
 be their dehghtful employment, and the rich and 
 glorious recompense for all their past sufferings and 
 toils, before the throne of God and the Lamb. How- 
 could the pilgrims hear of this, and not burn with 
 intense longing for its full and immediate posses- 
 sion ! 
 
 And can we, my friends, hear of such things, 
 and recollect that these are the true sayings of God, 
 and not feel our hearts burn within us ? Can we 
 think of the glorious manner in which every true 
 pilgrim will terminate his progress, on the other 
 side of the river, and not be stirred up to " lay aside 
 every weight, and the sin that so e-isily besets us, 
 and run with patience the race tliat is set before 
 us." Only think for a moment of the immediate 
 consequences of death, both to the righteous and 
 the wicked ; and then consider seriously what is 
 before you. If you are a true pilgrim to the Hea- 
 venly City; if your heon is changed ; if you have 
 come by true faith, as a perishing sinner, to the 
 
THE PASSAGE OVER JORDAN. 421 
 
 Saviour of the lost, and are pressing forward in the 
 narrow path of holiness and obedience to the prize 
 of your heavenly calling-, oh, what a glorious pros- 
 pect is before you ! However poor or despised 
 your present condition may be, however varied may 
 be your trials, and however painful your fears and 
 misgivings, it shall surely be well with you at the 
 last. Soon you will be brought to the brink of 
 Jordan, and launch into its dark and uninviting 
 wave. When you pass through the water, your 
 Saviour will be with you. He will bear you safely 
 through the swelling torrent ; he will land you 
 gently on Canaan's shore. The moment you are 
 delivered from the burden of the flesh, your liberated 
 soul shall be carried by angels to the paradise of 
 God. In a moment, in the twinkling of an eye, you 
 shall be free from every clog and from every sin, 
 and scale the mount of God. You shall see the 
 King in his beauty, and the land that is very far 
 off. And there shall be no more curse ; but the 
 throne of God and the Lamb shall be in it, and you 
 shall serve Him, and see his face, and reign for ever 
 and ever. " These sayings are faithful and true." 
 But, oh, sinner, in thy present state, what an 
 awfully opposite end will be thine ! " How wilt 
 thou do in the swelling of Jordan ?" You, too, 
 must die, and after death be called to judgment ! 
 With your sin unpardoned ; your Saviour neglect- 
 ed ; all the Sabbaths you have broken, and all your 
 other crimes weighing heavy upon you, again I 
 ask, " How wilt thou do in the swelhng of Jordan ?" 
 Oh, consider that the sorrows of death, to every 
 unconverted person, are only a prelude to the pains 
 of hell. While Lazarus is carried by angels into 
 Abmham's bosom, the ungodly hfts up his eyes in 
 
422 LECTURE XXVIII. 
 
 hell and in torments. Oh, that you would be 
 effectually warned to flee from the wrath to come ! 
 Oh, that you would prepare to meet your God ! 
 Oh, that you would make provision for the hour of 
 death and the day of judgment ! Repent and pray. 
 Seek earnestly for an interest in Christ, before you 
 come to launch into the river of death, which can 
 only usher the unpardoned sinner into the land and 
 region of hopeless misery and eternal ruin. Apply 
 to Him who tasted death for every man, and you 
 shall yet be delivered. Believe in FJim, and you 
 shall never taste the bitter pains of eternal death. 
 
 THE HYMN. 
 
 * There is a land of pure delight, 
 Where saints immortal reign ; 
 Infinite day excludes the night, 
 And pleasures banish pain. 
 
 There everlasting spring abides, 
 
 And never-withering flowers : 
 Death, like a narrow sea, divides 
 
 This heavenly land from ours ; 
 
 Sweet fields beyond the swelling flood 
 
 Stand dressed in living green : 
 So to the Jews old Canaan stood, 
 
 While Jordan rolled between ; 
 
 But timorous mortals start and shrink 
 
 To cross this narrow sea; 
 And linger shivering on the brink, 
 
 Afraid to launch away. 
 
 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 the cold stream of Jordan's flood 
 
 Should fright us from the shore. 
 
THE PASSAGE OYER JORDAN. 423 
 
 THE PRAYER. 
 
 Almighty God, with whom do live the spirits of them that 
 depart hence in the Lord, and with whom the souls of the 
 faithful, after they are delivered from the burden of the flesh, 
 are in joy and felicity, we bless thy holy name for all thy 
 servants depajted this hfe in thy faith and fear ; beseeching 
 thee to give- us grace so to follow their good example, that 
 with them we may be partakers of thy heavenly kingdom 
 We are strangers and sojourners with thee, as all our fathers 
 were. We are dying creatures, and we live in a dying world. 
 We are sinful creatures, and therefore dying creatures. By 
 thy righteous sentence it was decreed, that death should be 
 the wages of sin; and death hath passed upon all men, be- 
 cause that all have sinned. Lord, make us to know our 
 end, and the measure of our days, what it is, that we may 
 know how frail we are. We know, that, ere long, the 
 time of our sojourning in this worldly wilderness will come 
 to an end. It is appointed for us once to die. We must 
 be brought to the brink of that stream, which divides the life 
 that now is, from the life of the world to come ; and it will 
 be said to us individually, " Thou art this day to go over." 
 Oh, may we be prepared for our great change. May we not 
 start or shrink at tiie immediate prospect of death ; but be 
 able to regard him, not as the king of terrors, but as a mes- 
 senger of peace. When we come actually to engage with 
 the last enemy, let not our faith fail. May we look in simple 
 faith to that precious Saviour, who, by his own death, de- 
 stroyed him that had the power of death, that is the devil, to 
 deliver them who, through fear of death, were all their life- 
 time subject to bondage. Blessed Lord, may we find thy 
 presence in the gloomy vale, and then we will fear no evil. 
 Let not the water-flood drown us, neither let the pit shut her 
 mouth upon us. If we may not pass over this Jordan dry- 
 shod, oh say unio our soul, " When thou passest through 
 the waters, I will be with thee, and through the rivers, they 
 shall not overflow thee." And though the sorrows of death 
 may come about us, bring us in safety at the last to the 
 heavenly Canaan. If triumph and joy be denied, when we 
 come to die, oh grant that we may depart in peace, and fall 
 asleep in Jesus, the life of them that believe, and the resur- 
 rection of the dead. May we go down to the grave full of the 
 blessed hope of eternal life. May we commit our departing 
 spirits into thy hands, as into the hands of a faithful Creator, 
 and most merciful Redeemer. Lord Jesus, receive our 
 
424 LECTURE XXVIII. 
 
 spirits, as soon as they are released from their earthly 
 prisons. May they be carried by the angels into Abraham's 
 bosom. May we find, that when we are absent from the 
 body, we are present with the Lord; and that we are come 
 to an innumerable company of angels, and to the spirits of 
 just men made perlect. And if any of us are still in the gall 
 of bitterness and the bond of iniquity, and in no wise pre- 
 pared to meet our God ; oh, do thou open our eyes, show us 
 the power of the world to come ; and while we have life and 
 memory, or any breath, may we seek earnestly for the pardon 
 of our sins, and an interest in the salvation of Christ, before 
 the things which belong to our peace shall be for ever hid 
 from our eyes. Hear us, O Lord, hear us. in the name and 
 for the sake of Jesus Christ, our only Mediator and Re- 
 deemer. Amen. 
 
LECTUKE XXIX. 
 
 THE CELESTIAL CITY. 
 
 Come, Lord, and warm each languid heart 
 
 Inspire each lifeless tongue ; 
 And let the joys of heaven impart 
 
 Their influence to our song. 
 
 Sorrow and pain, and every care, 
 And discord there shall cease ; 
 
 And perfect joy and love sincere 
 Adorn the realms of peace. 
 
 The soul, from sin for ever free, 
 Shall mourn its power no more ; 
 
 But, clothed in spotless purity, 
 Redeeming love adore. 
 
 Isaiah xxxv. 10. 
 
 AND IHE RAN'SOilED OF THE LORD SHALL EETUEX, A\D C'iti tO TlfN WITH 
 SONGS AND EVERLASTING JOY UPON THEIR HEADS: 1 Ufc r SUAT L OBTAIN 
 JOT AND GLADNESS, AND SORROW AND SIGHING SHALL Pl/S Aff^ f. 
 
 Many passages of Scripture, which speak of the 
 extension of true rehgion in the latt.3r day, seem 
 imperceptibly to lead our thoughts from a state of 
 abounding grace to that of everlasting glory. The 
 whole chapter, of which this is the concluding verse, 
 refers clearly to a period of blessedness upon earth, 
 which the church has never yet witnessed. Though 
 it tarry long, in due time it will surely come. The 
 prayer which has so long been ascending from the 
 hearts of all true behevers shall eventually receive 
 its full accomplishment. When the set time is 
 come, the Lord will arise and have mercy upon 
 Zion. Then Satan shall be bound, and be no more 
 suffered to deceive the nations. The Spirit from 
 
 S6* 425 
 
426 LECTURE XXIX. 
 
 on high shail be poured upon all flesh, and all the 
 ends of the world shall see the salvation of our God. 
 All the heresies and stumbling-blocks, which defile 
 and distract the minds of men, and prejudice them 
 against rehgion, will be done away, and the earth 
 shall be filled with the knowledge of the Lord, as 
 the waters cover the sea. Then redeemed sinners, 
 converted Jews and C4entiles, shall come with songs 
 of joy and praise to worship the Lord in his holy 
 place ; and this holy joy and triumph will be the 
 pledge and foretaste, yea, the beginning of everlast- 
 ing joy in heaven. The moment they are absent 
 from the body, they are present with the Lord. 
 With him do live the spirits of them that depart 
 hence in the Lord; and with him they are in joy 
 and felicity. " They come to Zion with songs and 
 everlasting joy upon their heads : they obtain joy and 
 gladness, and sorrow and sighing shall flee away." 
 
 We have to consider : — 
 
 L The manner in which Christian and Hopeful 
 were conducted to the gates of the city. 
 
 IL Their admittance into the city. 
 
 IIL The terrible disappointment of Ignorance, 
 when it was too late to remedy his mistake. 
 
 L See, first, how the happy spirits of the two 
 saints were conducted to the gates of the city. As 
 they were approaching towards it, a company of 
 the heavenly host came out to meet them. Then 
 the two shining ones, who had the charge of Chris- 
 tian and Hopeful, announced to their glorious 
 fellows whom they were conducting. They spoke 
 of them as men who had loved their Lord while yet 
 they were in the world, and had left all for hi? 
 name's sake ; and they were now going actually to 
 behold his blissful face, whom havik.g not seen they 
 
THE CELESTIAL CITY. 427 
 
 had loved. This intelb'gence diffused a thrill of 
 holy joy through all the ranks of that happy com- 
 pany, and the heavenly host gave a great shout, say- 
 ing : " Blessed are they that are called to the mar- 
 riage-supper of the Lamb." There came also at 
 this time to meet them, several of the King's trum- 
 peters, clothed in white and shining garments. 
 These made the very heavens to ring with the loud 
 notes of triumph which they sounded. They wel- 
 comed the approach of the new comers to the abodes 
 of bhss, with a shout and a merry noise, and with 
 sound of a trumpet. In this triumphant manner 
 they were conducted forward. They were sur- 
 rounded on every side w^ith minstrels and singers, 
 and guarded alike, on the right hand and on the 
 left, with celestial forms. Such melody and tri- 
 umph and rejoicing were there, it seemed as if 
 heaven itself had come down to meet them. The 
 love and joy, the happiness and benevolence of their 
 numerous attendants were unspeakably sweet to the 
 enraptured pilgrims. They w^ere scarce able them- 
 selves to contain the unbounded joy with which they 
 w^ere filled. The city itself, the heavenly Jerusalem, 
 was full in their view. They were just about to 
 enter into it ; and they thought all the bells of the 
 city were ringing to welcome their approach. When 
 they reflected, that after all their painful toils, and all 
 the travail that they had passed upon their weary 
 pilgrimage, they were just about to enler Jerusalem, 
 their happy home, how could their joy be expressed 
 as they came up to the gate ! " They came to Zion 
 with songs and everlasting joy upon their heads." 
 
 Dear friends, how exceedingly animating is all 
 this to the true believer ! If we are indeed pilgrims 
 to the celestial city, why do we not long more earn- 
 estly for our heavenly home ? What are all our 
 
428 LECTURE XXIX. 
 
 present comforts and prospects, but refreshments by 
 the way, and mere glimpses of the glory to be re- 
 vealed ! Very sweet and seasonable have these 
 refreshments often proved to our souls. When w'e 
 Avent into the sanctuary of God ; when we bowed, 
 our knees in prayer ; when we tasted the good 
 word of the Lord ; when our souls were satisfied 
 as with marrow and fatness, and our hearts were 
 revived and comforted as we fed with pleasure upon 
 the word of truth, and drew water with joy from 
 the wells of salvation, — all this was sweet, exceed- 
 ing sweet, and we were enabled to say, " Thy sta- 
 tutes have been my songs in the house of my pilgrim- 
 age." When we were enabled, with a penitent heart 
 and lively faith, humbly to draw near to our Saviour's 
 presence; Avhen he revealed himself in his saving 
 office and character to our longing souls ; when we 
 heard his voice, when we saw his face, when we felt 
 his love, — oh, this was sweet, exceeding sweet. He 
 whom our soul loveth looked forth at the window, and 
 showed himself through the lattice, and we could cry 
 out, with some httle degree of fervour, 
 
 " 'Tis heaven on earth, 'tis heaven above, 
 To see thy face, and feel thy love !" 
 
 But how short was the duration of that sensible joy ! 
 How soon did our hearts grow hard, and cold, and 
 insensible again ! Hoav soon has our Beloved with- 
 drawn himself! But oh, think what must it be to 
 be conveyed in a moment to the new Jerusalem, 
 your happy home, where all your toils and all your 
 weary labours shall end for ever ! where you shall 
 see the King in all his beauty, in all his glory, and 
 he will no more hide his face from you ! Can you 
 think of this, and your soul not break out with very 
 fervent desire for the holy place of the habitation 
 of the Most High ? 
 
THE CELESTIAL CITY. 429 
 
 '* Oh when, thou city of my God, 
 Shall I thy courts ascend, 
 Where congregations ne'er break, up, 
 And Sabbaths have no end ?" 
 
 Remember, dear brethren, it is only the ransomed 
 of the Lord who can thus return and come to Zion 
 with singing and with joy. Are you among this 
 happy number ? Have you ever felt your need 
 of a great ransom, to make satisfaction for all your 
 sins, and to deliver your guilty soul from going 
 down into the pit of eternal destruction ? Have 
 you pleaded in earnest prayer, and accepted in 
 thankful faith, the great sacrifice of that divine and 
 glorious Saviour, v,-ho gave himself a ransom for all ? 
 Oh, be persuaded, every one of you, that there is no 
 way through the swellings of Jordan for any soul 
 of man to pass safely but only the ransomed of the 
 Lord. If you essay to go over without faith in the 
 blood of sprinkling, like the Egyptians in the Red 
 Sea, you will be drowned. The river of Jordan 
 will sweep you away — that ancient river, the river 
 Jordan. Who are the happy souls that ministering 
 spirits rejoice to convey with singing and gladness 
 and melody, to the gates of glory ? What is that 
 company we see, rejoicing and marching in triumph 
 on the further side of Jordan ? " Who are these 
 that are arrayed in white, and whence came they?" 
 These are they that have come out of great tribu- 
 lation. The)^ took up their cross, they denied them- 
 selves, they chose rather to suffer affliction with the 
 people of God than to enjoy the pleasures of sin for 
 a season; they toiled forward on a painful pilgrim- 
 age ; they declared plainly that they sought a city; 
 they, too, had to encounter the pains of death. But 
 mark very carefully, dear brethren, none of their 
 pains or tribulation, however great, secured for them 
 
430 LECTURE XXIX. 
 
 that joyful welcome into the city of the Jiving God. 
 Oh no ! " They washed their robes and made them 
 white in the blood of the Lamb." They fled by faith, 
 every one of them, as poor perishing sinners, to 
 that atoning blood which cleanseth from all sin ; 
 and thus their welcome, and their entrance into 
 glory, was procured. See to it, that you are per- 
 sonally interested in Christ, and then all will be 
 well. Seek the Lord while he may be found. 
 Embrace his salvation now, while it is freely offered 
 to you. Say, from the bottom of your heart: 
 
 " Prepare me, Lord, ibr thy right hand, 
 Then coiTie the joyful day : 
 Come, death, and some celestial band, 
 To bear my soul away." 
 
 IL We pass on to consider, in the next place, 
 the admittance of Christian and Hopeful into the 
 Celestial City. They came up to the gate, and be- 
 held the inscription that was written over it in letters 
 of gold : Blessed are they that do his command- 
 ments, THAT THEY MAY HAVE RIGHT TO THE TREE 
 OF LIFE, AND MAY ENTER IN THROUGH THE GATES 
 
 INTO THE CITY. When the voif^es of new comers 
 were heard at the gate, some of the happy citizens 
 from the towering wall above lookt- d down to see 
 who called for admittance. It was snid by the 
 strong guard, who conducted the pilgrims : " These 
 men are come from the City of Destruction, for the 
 love which they bear to the King of this place.' 
 Their certificates were then demanded. Christian 
 and Hopeful severally drew forth each his own cer- 
 tificate, the same which he had received at the 
 commencement of his pilgrimage, and presented il 
 at the gate. These certificates were carried imme- 
 diately to the King. All was correct and right ; 
 there was no flaw nor fault found in either of the 
 
THE CELESTIAL CITY. 431 
 
 documents. The}^ were neither forged nor altered, 
 but, being sealed with the King's signet, and signed 
 by the King's own hand, there could be no mistake 
 or demur respecting them. In a moment the royal 
 order was issued, and the King's commandment 
 was heard : " Open ye the gate." Then did they 
 enter into the glorious city : and as they entered, 
 they were transfigured, and had raiment put on 
 them that shone like gold. Each of them had a 
 harp put into his hand, and a glittering crown 
 placed upon his head. All the city rejoiced at 
 their safe arrival, and its holy inhabitants made the 
 very walls to ring with joy. They were told to enter 
 into the joy of their Lord. And oh what a joy was 
 that ! Their warfare was accomplished ; the days 
 of their mourninof were ended. They had arrived 
 at Jerusalem, their happy home. They obtained 
 joy and gladness, and sorrow and sighing fled away. 
 How could they refrain from expressing their joy ? 
 They sang with a loud voice, saying : " Alleluia ! 
 blessing and honour and glory and power be unto 
 Him that sitteth upon the throne, and to the Lamb, 
 for ever and ever ! As the gates were opened to 
 admit the pilgrims, a glimpse was obtained into the 
 interior of the city. It shone like the sun ; its 
 streets were paved with gold ; and all its inhabit- 
 ants were seen walking about w^ith crowns on their 
 heads, and palms in their hands, and golden harps 
 wherevvHth to make heavenly melody. There were 
 also glorious creatures that had wings, and one cried, 
 and another answered: "Holy, holy, holy is the 
 Lord!" After this glimpse, the gates were closed. 
 And who, that w^as left on the outer side, after what 
 lie had seen, could refrain from wishing himself 
 safely there ? 
 
 Do we, my brethren, feel this wish, warm and 
 
432 LECTURE XXIX. 
 
 fervent, springing up in our hearts? It is not a 
 transient pang of rapturous desire that will bring us 
 to heaven. Remember, and forget not, who it is 
 that can Hve for ever, and enter into the city. There 
 is written, as it were, over the gates of it, " Blessed 
 are they that do his commandments, that they may 
 have right to the tree of Hfe, and may enter in through 
 the gates into the city ! And what, my brethren, are 
 the commandments of Almighty God to us misera- 
 ble sinners, the fallen children of fallen Adam ? He 
 commandeth all men everywhere to repent. This is 
 his commandment, that we believe in the name of 
 the only-begotten Son of God. What doth the Lord 
 require of thee, but to do justly, to love mercy, and 
 to walk humbly with thy God ? Thus, his command- 
 ments include these three necessary things, repent- 
 ance, faith, and obedience. None that are impeni- 
 tent, unbelieving, or living in wilful transgression 
 of the law of God, do his commandments. Those 
 that are taught by the Holy Spirit to feel and be- 
 wail and forsake their sins — to put all their trust 
 and confidence for pardon and acceptance in the 
 precious promises of the gospel, and, as the fruit 
 of their repentance and the effect of their faith, who 
 daily endeavour to rule their lives by the word of 
 God — these are the happy people that do his com- 
 mandments, that keep the truth ; and these, accord- 
 ing to the tenor of the covenant of grace " have right 
 to the tree of life, and enter in through the gates 
 into the city." This is the generation of the upright. 
 This will comprise in every age the genuine features 
 of a citizen of Zion, who shall abide in the taber- 
 nacle of the Lord, and dwell in his holy hill. " This 
 is the generation of them that seek him, that seek 
 thy face, O Jacob." These are the true subjects 
 of the King of glory ; and for all these, without a 
 
THE CELESTIAL CITY. 433 
 
 Single exception, the everlasting doors shall be 
 lifted up, and the eternal gates shall be opened 
 wide, that they may enter into the kingdom of ever- 
 lasting life and happiness and glory. These all 
 can produce a certificate, signed by the King's 
 hand, and sealed with the King's signet; how, 
 then, should he deny them admittance into his 
 presence ? What is this certificate, this all-import- 
 ant document, without which we can in no wise 
 eithec enter into the King's palace, or see the King's 
 face ? What can it be but the genuine work of 
 sanctification, wrought in every believing heart by 
 the power of the Holy Ghost. It is that hohness 
 without which no man shall see the Lord. It is 
 nothing else than that new and gracious principle 
 which the trembhng penitent received into his heart 
 at the beginning, when first the good work was 
 begun ; — that principle which showed him his sin, 
 and caused him to loathe it ; which showed him 
 his Saviour, and enabled him to rest upon him; 
 which showed him the beauty and excellence of 
 the Divine law, and caused him to love it, and de- 
 light in it, and strive to observe it, all the days of 
 his life. This is the believer's certificate. It is 
 the seal of the living God, by which all the true 
 citizens of Mount Zion are set apart from the un- 
 godly, and sealed unto the day of redemption. It 
 is the writing impressed by the finger of God, to 
 distinguish the objects of his everlasting love, the 
 people in whose heart he has written his laws. In 
 short, it is their Father's image, their Father's 
 name, their Father's Spirit, and their Father's law, 
 to distinguish all who are truly born of God from a 
 world that lieth in wickedness. How then, can they 
 be denied admittance into their Father's kingdom ? 
 
 37 
 
434 LECTURE XXIX. 
 
 Will the Lord refuse the impress of his own seal, his 
 own image ? Can he deny his own hand-vvriiing ? 
 The thing is impossible. Clothed in the white robe 
 of their Redeemer's righteousness, they shall be pre- 
 sented faultless before the presence of his glory with 
 exceeding joy. And now it is done. All their toils 
 and sorrows and privations are ended for ever. Now 
 " they are before the throne of God, and serve him 
 day and night in his temple ; and he that sitteth on 
 the throne shall dwell among them. They shall hun- 
 ger no more, neither thirst any more, neither shall 
 the sun hght on them, nor any heat ; for the Lamb 
 which is in the midst of the throne shall feed them, 
 and shall lead them unto living fountains of waters ; 
 and God shall wipe away all tears from their eyes. 
 Oh, my brethren, can we think of all this glory 
 in the heavenly Canaan, and not wish ourselves 
 there? See, first, that by simple faith you receive 
 Christ Jesus the Lord to save you to the uttermost; 
 and then cherish and retain, and never let go, the 
 hope of glory and the prospect of the goodly inhe- 
 ritance which he has purchased for you and pre- 
 sented to you. When the Christian pilgrim is pos- 
 sessed of this, 
 
 " Oh, how he longs to have his passport signed, 
 And be dismissed." 
 
 Retain this, and you will long for the full enjoy- 
 ment of that of which you have received the earn- 
 est and the pledge. It will make you act hke a 
 pilgrim to your dying day. It will support you 
 amid all the fatigue of the wilderness. And when 
 you see that nothing but death, like a narrow stream, 
 separates between you and the glorious land, it will 
 make you cry out as Moses did; "O Lord God, 
 thou hast begun to show thy servant thy greatness 
 and thy mighty hand. I pray thee let me go over 
 
THE CELESTIAL CITY. 435 
 
 and see the good land that is beyond Jordan, that 
 goodly mountain and Lebanon." 
 
 III. We have now, in the last place, to consider 
 briefly the terrible disappointment of Ignorance. 
 He, too, at length came up to the river's brink. 
 He contrived to get over it very easily. But by 
 what means was this done ? There happened to 
 be just then at hand a ferryman called Vain-hope, 
 and he readily undertook to convey Ignorance across 
 the water in his boat. Thus, without any of the 
 awe or distress of the other two, and without half 
 their difficulty, Ignorance gained the opposite shore. 
 He, too, like those who had gone before, ascended 
 the hill, and came to the gate ; only there was 
 none waiting to receive him, neither did he obtain 
 encouragement of any kind. He noticed the in- 
 scription upon the gate of the city ; and beginning 
 to knock, he seemed to expect that it would be 
 opened to him immediately. Then was the inquiry 
 made, by one who looked from the wall, who he 
 was, and what he would have. Ignorance answered, 
 " I have eaten and drank in the presence of the King, 
 and he has taught in our streets." Upon this the 
 citizens asked for his certificate, that they might 
 show it to the King, who would then immediately 
 give orders for his admission. But, alas ! poor 
 Ignorance had no certificate to produce. He made, 
 indeed, a poor attempt, as if searching in his bosom 
 to find it. But there was no certificate there. 
 Then said the citizens, " You have not got one !" 
 Ignorance was now speechless, and answered never 
 a word. His case was soon reported to the King 
 and this was the commandment which he gave re- 
 specting him : " Bind him hand and foot, and have 
 him away, and cast him into outer darkness." 
 
436 LECTURE XXIX. 
 
 Very speedily and very fearfully was this righteous 
 sentence executed. In a moment he was carried 
 through the air to the door under the side of the 
 hill, and shut up in the doleful place where the 
 King's prisoners are kept. Thus was this poor 
 deluded man, at the very moment when he thought 
 he had happiness secure, thrust down for ever to 
 the regions of despair. " For there is a way to 
 hell, even from the gates of heaven, as well as from 
 the City of Destruction." 
 
 Oh, my friends, what a solemn, what a very 
 solemn lesson is here presented to every one of us! 
 It is the last lesson we are taught in the instructive 
 allegory which has now for so long engaged our 
 attention, and which we are now permitted to con- 
 clude. Oh, may we every one be effectually warned 
 by it ! Let us bind it upon our hearts, and fasten 
 it upon our memory. Let us never forget it to the 
 latest day of our lives, and then we shall not have 
 directed our thoughts to the Pilgrim's Progress in 
 vain. Without a converted heart, without the sanc- 
 tification of the Holy Spirit, we can never be ad- 
 mitted into the holy city. You may be very con- 
 fident that you are in the right way. You may 
 meet death, not only without terror, but with strong 
 confidence. Vain-hope may ferry you over Jordan ; 
 and with all the delusion and presumption of Igno- 
 rance, you may look for admittance into the blessed 
 abode. " But where is your certificate ?" Where 
 is your meetness for the heavenly inheritance ? 
 Where is the evidence that you have indeed passed 
 from death unto life ? Where is that penitent, be- 
 lieving and obedient heart, which invariably is found 
 in all the children of God ? If you are destitute 
 of this, you are destitute of every thing. You have 
 not the Spirit of Christ, and you are none of his 
 
THE CELESTIAL. CITY. 437 
 
 You are yet in your sins, a poor, ignorant, uncon- 
 verted, unsanctified sinner. You are without holi- 
 ness, and how can you see the Lord ? You are not 
 washed from the filthiness of sin, and you can in no 
 wise enter into the New Jerusalem. Oh, what can 
 barren notions, what can vain hope or false confi- 
 dence, do for you, when the King's commandment 
 shall go forth : " Bind him hand and foot, and have 
 him away." Then indeed you will be speechless. 
 It will be too late then to remedy your fatal mis- 
 take. " He that is filthy must be fikhy still, and he 
 that is unholy must be unholy still." Do not pre- 
 sume in your heart, and say. Having safely passed 
 so many dangers, how should I be cast away at the 
 last, just when I arrive at the gate of heaven ? Oh, 
 it is true, it is awfully true — " there is a way to hell 
 even from the gates of heaven, as well as from the 
 City of Destruction." If you are denied admission 
 to glorified saints, through the gates of the city, 
 think who will be your companions for ever and 
 ever : " Without are dogs, and sorcerers, and whore- 
 mongers, and murderers, and idolaters, and whoso- 
 ever loveth and maketh a lie." Oh, that you would 
 seek now what it will be too late to find then ! 
 Though the gate of heaven is only open for saints, 
 the door of mercy, which is Jesus Christ, is open 
 for sinners. Apply to Him for mercy now, and 
 He will pardon you, and save you from your sins, 
 and give you an inheritance among them that are 
 sanctified. Remember there is nothing, no, nothing, 
 but your own stubborn will,which prevents your com- 
 ing to Christ for pardoning mercy and sanctifying 
 grace. Oh, come, come now, to the throne of grace, 
 to obtain mercy and to find grace ! " The Spirit 
 and the Bride say, Come ; and let him that heareth 
 
 37* 
 
438 LECTURE XXIX. 
 
 say, Come; and let him that is athirst, come; andwho 
 Boever will, let him take the water of life freely." 
 
 THE HYMN. 
 
 Jerusalem ! my happy home ! 
 
 Name ever dear to me ! 
 When shall my labours have an end, 
 
 In joy, and peace, and thee ? 
 Oh when, thou city of my God, 
 
 Shall I ihy courts ascend ; 
 Where congregations ne'er break up, 
 
 And Sabbaths have no end ? 
 There happier bowers than Eden's bloom, 
 
 Nor sin nor sorrow know : 
 Blest seats ! through rude and stormy scenes 
 
 I onward press to you. 
 Why should I shrink at pain and wo, 
 
 Or feel at death dismay ? 
 I've Canaan's goodly land in view, 
 
 And realms of endless day. 
 Apostles, martyrs, prophets, there 
 
 Around my Saviour stand ; 
 And soon my friends in Christ below 
 
 Will join the glorious band. 
 Jerusalem ! my happy home ! 
 
 My soul still pants for thee ; 
 Then shall my labours have an end, 
 
 When I thy joys shall see. 
 
 THE PRAYER. 
 
 Almighty and ever-living God, without whom nothing is 
 strong, nothing is holy, mercifully look upon us, and grant 
 that in this, and all our works, begun, continued, and ended 
 in thee, we may glorify thy holy name, and hnally by thy 
 mercy obtain everlasting life, through Jesus Christ, our only 
 Mediator and Redeemer. Through thy good hand upon us, 
 we have been permitted to end the subjects which for some 
 time have engaged our attention. Oh, let thy Holy Spirit seal 
 upon our hearts the instructions we have heard ; and grant 
 that whatsoever we may have profitably learnt from thy holy 
 word, we may indeed fulfil the same. Impress it deeply 
 upon our minds, that we are only strangers and pilgrims in 
 this present world ; and that soon the days of our pilgrimage 
 will draw to a close; and that a never-ending eternity will 
 then burst upon us. May we then be found among the ran 
 
THE CELESTIAL CITY. 439 
 
 somed of the Lord, who shall return and come to Zion with 
 songs and everlasting joy upon our heads ; then may we ob- 
 tain joy and gladness, while sorrow and sighing shall flee 
 away for ever. Oh, that we may indeed be brought to the 
 New Jerusalem, our heavenly home, when our mortal course 
 is finished! We know that none but thy redeemed people 
 can be admitted there. Lord, number us now among thy 
 saints that are in the earth, that hereafter we may be num- 
 bered with them in glory everlasting. Now may we come 
 as convinced sinners, by true faith, to be personally interested 
 in that precious Saviour, who gave himself a ransom for our 
 sins. May we come now to wash our robes and make them 
 white in the blood of the Lamb, that in due time we may 
 come fully unto Mount Zion, and unto the city of the living 
 God, the heavenly Jerusalem, and to an innumerable com- 
 pany of angels, to the general assembly and church of the 
 first-born, which are written in heaven, and to God the Judge 
 of all, and to the spirits of just men made perfect. Give us, 
 we most humbly beseech thee, now in the time of this mortal 
 life, to experience the sanctifying power of thy Holy Spirit. 
 Do thou not only cleanse us from all our idols, and from all 
 our filthiness, but be pleased, according to thy covenant pro- 
 mise, to put thy Spirit within us, and cause us to wa.k in thy 
 statutes, and to keep thy commandments, and to do them ; 
 that we may have right to the tree of life, and may enter in 
 through the gates into the city. May we all be found with 
 a true certificate, when we seek to be admitted into thy glo- 
 rious kingdom. Then may we be found partakers of that 
 new nature, and possessed of that holiness, without which 
 no man shall see the Lord. Oh, that we may truly bear 
 thine image now, and hereafter be admitted to the blessed 
 company before thy throne, who serve thee, day and night, 
 in thy temple ! Deliver all of us from the awful delusion of 
 supposing ourselves to be at the very gate of heaven, when 
 we are about to be cast down into hell. May we all be taught 
 of thee, and become wise unto salvation, before the accepted 
 time and the day of salvation shall have passed away for 
 ever. Suffer us not to pass out of time into eternity with a 
 lie in our right hand. Deliver us from every refuge of lies, 
 and from every vain hope ; and let none of us indulge the 
 hope of the wicked, or the hope of the hypocrite, which can 
 only end in blackness and darkness for ever. Make us all 
 to know, in this our day, the things which belong to our peace, 
 before they are for ever hid from our eyes. And now, bless- 
 ing, and honour, and glory, and power, be unto Him that 
 sitteth upon the throne, and unto the Lamb, for ever and 
 ever. Amen. 
 
LECTURE XXX. 
 
 THE CONCLUSION. 
 
 Children of the heavenly King, 
 As we journey sweetly sing; 
 Sing our Saviour's worthy praise, 
 Glorious in his works and ways. 
 
 We are travelling home to God, 
 In the way the fathers trod; 
 They are happy now, and we 
 Soon their happiness shall see. 
 
 Fear not, brethren, joyful stand 
 On the borders of our land ; 
 Jesus Christ, our Father's Son, 
 Bids us undismayed go on. 
 
 Lord ! obediently we go. 
 Gladly leaving all below ; 
 Only thou our leader be, 
 And we still will follow thee. 
 
 Psalm Ixxxiv. 5 — 7. 
 
 BLESSED IS THE MAX 'WHOSE STRENGTH IS IN THEE; IN VTHOSE HEART ABB 
 THE WATS OF THEM. WHO PASSING THROUGH THE VALLEY OF BACA MAKB 
 IT A WELL ; THE RAIN ALSO FILLETH THE POOLS. THEY GO FROM STRENGTH 
 TO STRENGTH, EVERY ONE OF THEM IN ZION APPEAUETH BEFORE GOD. 
 
 When our Saviour had been teaching many- 
 solemn and affecting truths, as we read in the 13th / 
 chapter of St. Matthew, " All these things spake ' 
 he unto the muhitude in parables ; and without a 
 parable spake he not unto them." But he was ever 
 ready to expound the meaning of his parables, when 
 humbly asked to do so in secret. He wished all 
 his disciples thoroughly to apprehend his dis- 
 
THE CONCLUSION. 441 
 
 courses ; and to see, through the outward covering 
 in which they were arrayed, the striking features 
 of truth which were hid under them. Thus, at the 
 conclusion of all the parables which He had spoken, 
 He said to his disciples, " Have ye understood all 
 these things ?" A great variety of solemn and im- 
 portant truths have been set before us in parables, 
 while we have been lecturing on the Pilgrim's Pro- 
 gress. Before we leave the subject, I wish, in a 
 soncluding Lecture, to press home upon every one 
 df you the question asked by our Saviour at the 
 conclusion of his parables — " Have ye understood 
 all these things ?" With this object in view, I 
 have selected the text which has just been read as 
 Ihe groundwork of this concluding discourse. It 
 takes in, at a single glance, the whole of the Pil- 
 grim's progress, from his first setting out, to the 
 happy termination of his journey. All true pil- 
 grims to the Celestial City are men whose strength 
 is in the Lord God. They have got the heart of 
 them \vho are travellers and wayfaring men. They 
 have to pass, indeed, through the valley of Baca — 
 that is, the vale of misery ; but they are not left 
 without streams of refreshment by the way. They 
 renew their strength, and wax stronger and stronger, 
 by partaking of the provision that is made for them. 
 They arrive safely at their journey's end. " Unto 
 the God of gods appeareth every one of them in 
 Zion." 
 
 We have here the beginning, the progress and 
 the end of the Christian's course from earth to 
 heaven. We shall review the whole pilgrimage, 
 by taking a glance at these three particulars ; paus- 
 ing to inquire, at each head, if we have understood 
 all these things. 
 
442 LECTURE XXX. 
 
 I. As to the beginning of the Christian's course. 
 A certain man dwelling in a vast city received in- 
 telligence, that, before long, the place in which he 
 dwelt would be burnt up, and all its inhabitants 
 destroyed. He was deeply affected at the news. 
 Being convinced of the truth of the report, he went 
 about weeping, with a heavy burden weighing upon 
 him. At length he was directed to make his es- 
 cape, and told in what direction to go. He was 
 urged to strive for a little gate at a great distance ; 
 and so he did. He tried to persuade his family to 
 go with him ; but they only laughed at him, and 
 would not go. He was obliged, therefore, to set 
 out alone. But scarcely had he put a step on the 
 road, before numbers came about him, and earnestly 
 begged him to return. He would not be persuaded, 
 but on he went. Soon he fell into a bog, and there 
 had well-nigh been choked ; but assistance came, 
 and he got through it. Delivered from that trouble, 
 he was soon involved in another. A false deceiver 
 turned him out of the way in which he had been 
 directed, and induced him to go by Mount Sinai. 
 There he was almost killed by the thunder and 
 lightning ; but again he was helped, and put into 
 the right way. He arrived at the narrow gate 
 which had been pointed out to him ; and when he 
 knocked, it was opened to him and he entered 
 through it." There it was shown him what he must 
 do. From thence he pressed forward to the Inter- 
 preter's House. Wonderful and excellent were 
 the lessons which he there received. He would 
 never have got to his journey's end without the in- 
 formation he obtained at that house. He had 
 scarcely left this mansion before he arrived at a 
 place where were a cross and a sepulchre. Here 
 
THE CONCLUSION. 443 
 
 his burden fell from him, and tumbled into the se- 
 pulchre ; and he received a change of raiment, and 
 a sealed rolJ, which he was to present at the celes- 
 tial gate. Then did the poor Pilgrim indeed look 
 like an altered man, and he went on his way re- 
 joicing. He had now fully set out on his all-im- 
 portant journey. 
 
 Here, my brethren, let me pause to press upon 
 you the inquiry to which I have already referred — 
 Have you understood all these things ? I do not 
 mean, can you see what is signified by this figura- 
 tive language, and discern clearly the great scrip- 
 tural truths which it conveys ; but, have you any 
 experimental acquaintance with these things ? Do 
 not mistake the pleasure you derive from reading 
 any ingenious work upon religion, for religion itself. 
 Do not confound your ability to explain spiritual 
 emblems with spirituality itself. Think not that 
 you truly accompany the Pilgrim in the life of faith 
 and the walk with God, because you understand the 
 emblem, and approve the meaning and interpreta- 
 tion of the parable. Have you ever really set out 
 on pilgrimage yourself? Have you in any measure 
 realized, in your own experience, the momentous 
 truths which are set before you in a figure ? We 
 are far from asserting that all real Christians are 
 brought to the knowledge of the truth exactly in 
 the same manner. There may be almost an end- 
 less variety in the Lord's dealings with his people, 
 and the peculiar way in which he brings them to 
 himself. True conversion in every instance is the 
 work of the Holy Spirit ; and we must not pre- 
 scribe to the free Spirit of our God. He breathes, 
 and works, and divides where, and when, and how 
 he will It would be therefore very unscriptural 
 
444 LECTURE XXX. 
 
 to say, that no one can be really a child of God, un- 
 less his experience at the first agreed in all things 
 with that of any individual Christian. With re- 
 gard to time and manner, order and degree, con- 
 victions and comforts, abounding hope or prevail- 
 ing fear, instantaneous light or gradual illumina- 
 tion, there may be the greatest possible variety in 
 several individuals, and yet all alike may be truly 
 born of God. But amid all this variety, there are 
 certain prominent features which will ever distin- 
 guish the family of the first-born, and there is some 
 experience of which they all partake during the time 
 of their sojourning here. They are all awakened ; 
 they are all exposed to temptation ; they are all apt 
 to try first what they can do themselves, before they 
 apply to Christ. They are all incHned to go wrong, 
 and they all require faithful counsel to direct them 
 aright. They have every one to exercise self-denial, 
 in order to press in at the strait gate. They can 
 do nothing without the gracious teaching of the 
 Holy Spirit, to open their understanding to under- 
 stand the Scriptures. They are all taught of God. 
 They all derive whatever hope, or peace, or grace 
 they possess, from a believing view of Jesus dying 
 on the cross for them. And now they have truly 
 entered upon the Christian's course : they are on 
 the way to Zion, with their faces thitherward ; they 
 share the blessing of the man whose trust is in the 
 Lord, and they possess the heart of them who are 
 passing through the valley of Baca. 
 
 Do you, my brethren, know any thing of expe- 
 rience hke this ? Have you ever been thoroughly 
 awakened to a sense of your guilt and danger ? Feel- 
 ing your sins really to be a burden, and perceiving 
 that you are exposed to the wrath of God, have you 
 
THE CONCLUSION. 445 
 
 begun in earnest to flee from the wrath to come ? 
 Have you opposed the temptations and inducements 
 which have been offered to quench your convictions 
 and to make you sleep even as others ? Unmoved 
 either by the ridicule of others or your own de- 
 sponding fears, have you resolutely determined to 
 escape for your hfe ? Have you found the impossi- 
 bihty of working out a righteousness of your own, 
 and the awful delusion of seeking salvation by the 
 works of the law? Have you gone, as a poor bur- 
 dened sinner, to knock by earnest and persevering 
 prayer at that gate of mercy where Jesus answers 
 prayer? Under a deep persuasion of your own 
 blindness and ignorance as to spiritual things, have 
 you ever experienced, have you ever earnestly 
 sought to experience, the gracious teaching of the 
 only infallible interpreter of Scripture ? Have you 
 said to Him who alone can make you light in the 
 Lord, " Open thou mine eyes, that I may behold the 
 wondrous things out of thy law ?" And has this- 
 prayer been answered by the Spirit of truth taking 
 of the things of Christ, and showing them unta 
 you ? so that you have had, in some measure, a 
 revelation of Christ crucified made to you, and 
 he has become supremely glorious in your sight, 
 and unspeakably precious to your heart? While 
 your burdened conscience has found rest in Jesus 
 Christ and him crucified, are all your supphes of 
 present strength, and all your hopes of future glory, 
 drawn from Him, as their proper and never-faihng 
 fountain ? Oh, that we may every one possess these 
 marks, clear and distinct, of our having set out in- 
 deed for the better country ! Oh, that none of us 
 may be deceived by thinking that our state is good, 
 while we are destitute of the things which accom- 
 
446 LECTURE XXX. 
 
 pany salvation ! Oh, that none of us may mistake 
 knowing and approving of the Pilgrim's path for 
 an experimental acquaintance of it in our hearts, 
 and a practical exhibition of it in our lives . 
 
 II. We pass on from the Christian's entrance 
 upon the right path to the progress which he makes 
 in the way everlasting. The traveller to Zion not 
 only sets out, but he presses on his way. " He 
 goes from strength unto strength." When Chris- 
 tian had found relief from his burden, and had re- 
 ceived his roll of evidence, as he went on his way, 
 how diversified was his experience, and how various 
 were the characters with whom he came in contact ! 
 He found Simple, Sloth, and Presumption asleep 
 in chains, and tried to rouse them, and offered to 
 help them ; but they refused his aid. He saw 
 Formahty and Hypocrisy come tumbling over the 
 wall, and advised them to go back, and seek admis- 
 sion through the gate at the head of the way ; but 
 they scorned his service. By sleeping himself, 
 when he ought only to have rested for a httle, he 
 lost his roll ; and only recovered it again after much 
 bitter experience. Though almost frightened back 
 by the lions, he obtained admission into the House 
 Beautiful ; and unspeakably sweet, and very profit- 
 able, was the intercourse which he had with the 
 inmates there. He tasted there the sweetness of 
 communion and fellowship with other pilgrims ; 
 and was strengthened and refreshed, by what he 
 there received and learned, to pursue his journey. 
 He slipped as he went down into the valley of Hu- 
 miliation, and thus was exposed to the furious 
 assaults of Apollyon ; but he prevailed at length, by 
 means of his celestial armour. Very distressing was 
 
 
THE CONCLUSION. 447 
 
 his experience through the region of darkness, but at 
 length he got safely through that gloomy vale. He 
 overtook Faithful, and rejoiced greatly in the ac- 
 quirement of such a companion. He could not be 
 deceived by the hollow pretences of Talkative, but 
 exposed his character in its true light. In Vanity 
 Fair the two pilgrims were men wondered at ; and 
 there, after both of them had been derided and 
 shamefully treated, Faithful was martyred. But 
 Christian was not suffered to pursue his journey 
 alone. Hopeful was induced to join his company, 
 by witnessing the behaviour of him who had re- 
 sisted unto blood in the fair. By-ends and his 
 companions were silenced and confounded by the 
 faithful exposure which they heard of their detesta- 
 ble principles from the genuine pilgrims. Demas 
 would fain have allured them to turn aside to the 
 ghttering hill, but they withstood the temptation, 
 and warned him solemnly of his base idolatry. 
 They were, however, seduced from the right way, 
 by entering upon a by-path to avoid the roughness 
 of the highway. This led to their being taken 
 prisoners by Giant Despair, and being thrust into 
 Doubting Castle, where their sufferings were very 
 grievous, until at length, after earnest prayer, they 
 found the key of promise, and by means of this 
 they clean escaped from the gloomy prison. 
 
 Here again I would pause to renew the inquiry, 
 " Have ye understood all these things ?" It is not 
 necessary, or even likely, if you are real Christians, 
 that your experience should accord in all things 
 with that which is here signified. But if you 
 humbly trust that you have come to Christ for par- 
 don and salvation, remember that you are required 
 to make progress in the way everlasting. You 
 
448 LECTURE XXX. 
 
 must neither turn back nor stand still. You must 
 go from strength unto strength. You must forget 
 the things which are behind, and reach forth unto 
 those which are before ; and press toward the mark 
 for the prize of your high calling. Prove that 
 you are growing in grace, and in the knowledge of 
 your Saviour, by increasing endeavours to be use- 
 ful in your day and your generation. Try to awake 
 those whom you see sleeping around you in the 
 chain of their sins. Warn the formalist, unmask 
 the hypocrite. Take good heed to yourself, that 
 you grieve not the Holy Spirit of God, whereby 
 you are sealed unto the day of redemption. Sleep 
 not when you ought to watch. Be not deterred, by 
 any formidable appearance, from dehberately join- 
 ing the congregation of the faithful, and casting in 
 your lot among the people of God. Seek to know 
 more and more, from happy experience, of the 
 sweetness and benefit of communion with saints. 
 If you Avould be preserved from the fierce attacks 
 of your adversary the devil, cultivate an humble 
 spirit and a lowly mind. But if ever you are ex- 
 posed to the fiery darts of the wicked one, be sure 
 that you resist him, steadfast in the faith, and clad 
 with the whole armour of God. Should you be led 
 into darkness and not into light, and many painful 
 and distressing thoughts and fears come about you, 
 remember, if you walk by faith, and trust in the 
 name of the Lord, after all your distresses, in due 
 time you shall be brought into a wealthy place. 
 Whatever threatenings may be breathed out against 
 you, fear not the reproach of men, neither be ye 
 afraid of their revilings. Love the company of 
 faithful people, and let your soul be knit to them in 
 the bonds of the gospel. Never think that a man 
 
THE CONCLUSION. 449 
 
 full of talk shall be justified ; and stri'S habitually 
 to let your walk and conversation ag '^^e together, 
 and let them both be as becometh t^e gospel of 
 Christ. Behave yourself wisely ami'l: the pomps 
 and vanities of this sinful world. Show that, 
 though in the world, you are not of the world, and 
 that your conversation is in heaven. Be wilhng to 
 suffer for the truth's sake ; suffer as a Christian, 
 and who can tell the benefit of such a testimony ? 
 Consistent living and patient suffering form the most 
 effectual preaching. Those that obey not the word 
 are sometimes won without the word by upright 
 conversation. Have nothing to do with By-ends 
 or any of his wretched fraternity, but cultivate 
 simplicity and godly sincerity ; and do every thing 
 in singleness of your heart, as unto the Lord. Be 
 not attracted by any dazzling prospect that may be 
 held out to you of becoming rich. Think of the n um- 
 bers that have lost their innocence, their peace, yea, 
 and their very souls, by coveting after this world's 
 gain. If you would be kept from the misery of 
 doubt and the cruelty of despair, never turn aside 
 into any by-path, in order to avoid your appointed 
 cross. But if at any time you are surprised into 
 any false way, and your soul is imprisoned by dark- 
 ness and doubt and despair, never cease your 
 prayers until, by a proper application of the pre- 
 cious promises of the gospel, you are brought out 
 of prison, and have returned into the right way. 
 Oh, remember, that from first to last, nothing but 
 the apphcation of the free promises of the gospel 
 to the soul, by the power of the Holy Spirit, can 
 save a burdened sinner from despair. If despair 
 be a deep bog of mire and clay, where there is no 
 standing, the promises are so many steps to carry 
 
450 LECTURE XXX. 
 
 us over. If despair be a dark dungeon .n which 
 we are locked up, the promise is a key to open the 
 prison-doors, and to set us at liberty. 
 
 III. We pass on now to consider the end of the 
 Christian's course. 
 
 Christian and his companion, after their liberation 
 from Doubting Castle, were approaching to the last 
 part of their journey. They soon arrived at the 
 Delectable Mountains, where shepherds were feed- 
 ing their flocks ; and great was the benefit which 
 they derived from their intercourse with them. But 
 advancing forward, they could not leave poor Igno- 
 rance without repeated endeavours to convince him 
 of his danger, and to teach him the good and the 
 right way. But Ignorance hated instruction ; he 
 was positive that he was right, and could by no 
 means be convinced of his fatal errors. They saw 
 Turn-away carried in a fearful manner to the hole at 
 the side of the hill, and there let down into his gloomy 
 prison. They heard, too, the history of Little-faith, 
 who had fallen among thieves, and only escaped 
 with his life after he had been robbed. Though so 
 near their journey's end, they were seduced by the 
 Flatterer, out of the way, and only escaped from 
 the net in which he entangled them, by the inter- 
 ference of a celestial friend, who not only released 
 them, but chastised them for their error. After 
 this, they met with one Atheist, who laughed at 
 them for their pains in seeking a city, and assured 
 them that there was no such a place. But they 
 were not to be imposed upon by his wicked lie. 
 How could they, when they had a glimpse of the 
 Celestial City ? When they came to the Enchanted 
 Ground, where the air inclines to drowsiness, they 
 
THE CONCLUSION. 451 
 
 kept each other wakeful by their enlivening dis- 
 course. In addition to their own experience, they 
 spoke of one Temporary, who for a while had been 
 a pilgrim, but afterwards had returned back to the 
 place whence he set out. Thus conversing, they 
 passed over, without injury, that trying part of their 
 road. And now they had come to the land of Beulah, 
 where the sun shines day and night, and pilgrims 
 are cheered with flowers and music at every step, 
 and nothing but joy and gladness was to be seen on 
 every side. At length they came within sight of 
 the river which divides the land of their pilgrimage 
 from the city and the country where they wished 
 to be. They started when they first got a sight of 
 the river, and would gladly have passed, if they 
 could, by some other way, to the regions beyond. 
 But this was impossible. Cross it they must, and 
 cross it they did. Christian at the first was sorely 
 distressed as he sank in the water, and thought that 
 he should be drowned. But Hopeful encouraged 
 him ; and in due time his comfort was restored, 
 and they both got safe to the opposite shore. There 
 they were welcomed by bands of angels ; and hav- 
 ing left all their encumbrances in the river, they 
 ascended swiftly through the regions of air, and 
 bounded up the everlasting hill on which the 
 Celestial City is built. Arrived at the Beautiful 
 Gate, they sought admittance ; and when their cer- 
 tificates were demanded, they each produced the 
 document which they had received in the day 
 when they had seen the cross. This was enough. 
 The everlasting doors flew open, and these two 
 men, with music and singing, were conducted into 
 the King's palace. Not so poor Ignorance. He, 
 too, came up to the gate, and began to knock for 
 
452 LECTURE XXX. 
 
 admittance. He had got over the river without 
 much difficulty, and seemed to expect that he would 
 get as easily into the city. But how dreadful was 
 his mistake ! When his certificate was asked for, 
 he had not one to produce. Then did the King 
 command him to be bound, and to be carried back 
 into the same prison which, a little while before, 
 had been opened for Turn-away. 
 
 Once more, my brethren, I pause to ask, with 
 increasing earnestness, " Have you understood all 
 these things ?" Oh, be admonished in time, by 
 the awful mistake and the terrible doom of Igno- 
 rance. The Spirit of God must teach us, and the 
 Spirit of God must sanctify us, or else into the holy 
 city we can never come. It is not a strong per- 
 suasion that we are right, which proves us to be so. 
 Poor Ignorance was right in his own eyes. It is 
 not an easy or peaceful death that surely proves a 
 man has gone to glory. Ignorance was ferried 
 over the river by Vain-hope, but what a repulse 
 did he meet at the celestial gate ! He had no cer- 
 tificate. He was an unsanctified person : how, then, 
 could he be admitted into the holy city, or be num- 
 bered among the saints of the Most High ? How 
 could he see the King's face ? Though pure in 
 his own eyes, he was not washed from his filthi- 
 ness ; and is it not written, " Without hohness no 
 man shall see the Lord ?" Oh, my brethren, sanc- 
 tification of the Spirit is the indispensable certifi- 
 cate. Get this, if you would not be a cast-away. 
 And how are you to get it ? Seek for the light of 
 the Holy Spirit to show you your guilt and danger, 
 and to bring you as a broken-hearted penitent to 
 Christ, and he will give you the needful certificate. 
 You can only obtain inheritance among them that 
 
THE CONCLUSION. 453 
 
 are sanctified througti faith that is in Jesus Christ. 
 Apply to him to wash you in his blood, and to cover 
 you with his righteousness, and he will sanctify you 
 also with his Holy Spirit. Believe in him, and he 
 will put his Spirit within you, and write his holy 
 laws in your heart, that you may be transformed 
 into his own image, and made meet for the inherit- 
 ance of the saints in light. Then you will have 
 confidence, and not be ashamed before him at his 
 appearing, because, as he was, so are you in this 
 world. If you humbly trust that you are a par- 
 taker of Christ, hold fast the beginning of your con- 
 fidence steadfast unto the end. Seek, in the society 
 of eminent and experienced Christians, to be esta- 
 blished in the good and right ways of the Lord. 
 Be fired with a holy ambition to walk upon the De- 
 lectable Mountains, and to read clearly your title to 
 a heavenly mansion. Prove, by your faithfulness 
 unto death, that you are not of them that draw back 
 unto perdition, but of them that believe to the sav- 
 ing of the soul. Be not satisfied with a little faith, 
 although it be real, but pray earnestly that it may 
 be increased, and grow abundantly. Never think 
 yourself secure, whatever advancement you may 
 have made, from the arts of the Flatterer. Beware 
 of trusting to his smooth words, lest you find your- 
 self entangled in his deceitful net. Seek to have 
 always the witness within you, and the evidence 
 of things not seen as yet ; that you may know how 
 to answer the cavils of the wicked, and put to silence 
 the ignorance of foolish men. If your position is 
 such as to produce indolence and ease, oh, beware 
 of sleeping upon the enchanted ground. Try to 
 keep yourselves wakeful by speaking often one to 
 another. Tell of the Lord's deahngs both with 
 
454 lECTURE XXX. 
 
 yourselves and with others. Talk ye of all his 
 wondrous works. Press forward to the land of 
 Beulah. Desire, even upon earth, to live the days 
 of heaven ; to partake of the rich experience of those 
 who seem, even here, 
 
 " To climb those higher skies, 
 Where storms and tempests never rise." 
 
 All real Christians desire to be eminent Chris- 
 tians. For the credit of your profession, the good 
 of others, and your own comfort, long to be assured 
 of your personal interest in the everlasting cove- 
 nant, and be able to testify that the service of the 
 Lord is a pleasant and delightful service. Remem- 
 ber, in a little while, you must draw to the close of 
 your mortal course. You must pass the barrier 
 that divides a world of sight and sense from the in- 
 visible region of spirits. Heart and flesh may fail, 
 and nature may shrink from the immediate pros- 
 pect of death ; but if you are a true behever in the 
 Son of God, there is no just ground of alarm. What- 
 ever may be the dying experience of a true behever, 
 it shall surely be well with him at the last. He 
 who died for his people will comfort and support 
 them in their dying hour. He will give his angels 
 charge concerning them, to bear their spirits to a 
 place of rest and joy and fehcity, as soon as they 
 are delivered from the burden of the flesh. And 
 because they have really been washed from the 
 stain of sin, and saved from the dominion of sin, 
 the heavenly gate will be open to receive them, 
 and they will be admitted to those unspeakable joys 
 which are prepared for the redeemed of the Lord. 
 Oh that none of us may be wanting in the great 
 day of account, when " the redeemed of the Lord 
 shall return and come to Zion !" Lord, grant that 
 
THE CONCLUSION. 455 
 
 we may now be numbered among thy saints that 
 are in the earth ; and when the days of our pilgrim- 
 age are ended, may we every one appear before 
 thee, the God of gods, in the heavenly Zion ! 
 
 THE HYMN. 
 
 Guide us, O thou great Jehovah ! 
 
 Pilgrims through this barren land ; 
 We are weak, but thou art mighty, 
 Hold us with thy powerful hand : 
 Bread of heaven, feed us till we want no more. 
 
 Open now the crystal fountain, 
 
 Whence the living waters flow ; 
 Let the fiery cloudy pillar 
 Lead us all our journey through: 
 Strong Deliverer, be thou still our strength and shield. 
 
 When we tread the brink of Jordan, 
 
 Bid our anxious fears subside ; 
 Bear us through the swelling torrent, 
 
 Land us safe on Canaan's side : 
 Songs of praises we will ever give to Thee. 
 
 THE PRAYER. 
 
 O God, who art the strength of them that put their trust 
 in thee, mercifully look down upon us for the Redeemer's 
 sake : and grant that in this, and all our works, begun, con- 
 tinued, and ended in thee, we may glorify thy holy name.* 
 We humbly pray that we may every one be enabled to under- 
 stand the important truths which have been set before us. 
 May we all have a spiritual and experimental acquaintance 
 of these things. Lord, grant that we may indeed set out in 
 earnest for the heavenly city. May we have such a view and 
 such a sense of our guilt and danger as sinners, that we may 
 flee from the wrath to come, and be unmoved either by the 
 ridicule of others or our own desponding fears. Save us from 
 the delusion of seeking to be justified by the works of the 
 law. May we give ourselves unto prayer, and knock and 
 wait at the door of mercy until it is opened unto us. May 
 ♦ve all be under the special teaching of thy Holy Spirit. Oh, 
 may He take of the things of Christ, and show them unto us, 
 and reveal to us the Saviour of sinners as the only ground 
 
456 LECTURE XXX. 
 
 of our pardon and acceptance, and the never-failing source 
 of grace and strength. And we humbly beseech thee, O 
 merciful Father, enable us to make progress in the way ever- 
 lasting, and to go from strength unto strength. Make us 
 useful in our day and generation ; and may we know how we 
 ought to answer every man. Deliver us from grieving thy 
 Holy Spirit ; and grant that at all times we may watch and 
 pray, lest we enter into temptation. May we be companions 
 of them that fear thee, and know more and more of the 
 benefit of communion with thy saints. May we walk humbly 
 with our God, and be prepared to withstand all the fiery darts 
 of the Wicked One. In thy light may we walk through 
 darkness. May we behave ourselves wisely amid all the 
 vanities that are spread before us, and constantly strive by 
 well-doing to put to silence the ignorance of foolish men. 
 Let integrity and uprightness always preserve us, that we 
 may be kept from every snare, and delivered from every false 
 path. And if at any time we are brought into bondage, oh, 
 send thy word to deliver us, and bring us out of prison, that 
 we may praise thy name. Do thou never leave us nor for- 
 sake us. until we have finished our course, and the days of 
 our mourning are ended, and we appear every one before 
 thee, the God of gods, in Zion. May our last days be our 
 best days, and our end be brighter and better than our begin- 
 ning. May we know more of the felicity of thy chosen, and 
 shine as lights in the world ; endeavouring to instruct the 
 ignorant, to warn the unruly, to comfort the feeble-minded, 
 and to support the weak. Oh, save us from all flattering 
 lips, and from every deceitful tongue. Keep us wakeful amid 
 all the ensnaring scenes that would seduce from thee, even to 
 the end of our journey. And when we come to the brink of 
 Jordan, make us, we beseech thee, more than conquerors 
 over the last enemy ; that the gate of death be to every one 
 of us the door of admission into ihy blissful and glorious pre- 
 sence, where we shall sing for ever the praises of Him who 
 led us through the wilderness, and brought us to his eternal 
 and glorious kingdom. And noV, blessed be God, the God 
 of Israel, who only doeth wonderful things; and blessed be 
 his glorious name for ever and ever; and let the whole earth 
 DC filled with his glory. Amen and amen. 
 
 THE END. 
 
,ncelon Theological Sem.nary-Speer 
 
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