ing with his finger over a very wide field, Do you see yonder wicket gate (Matt. vii. 13, 14.) The man said, No. Then said the other, Do you see yonder shining light? (Psal cxix. 105; 2 Pet. i. 14.) He said, I think I do. Then said Evangelist, Keep that light in your eye, and go up directly thereto, so shalt thou see the gate; at which when thou knockest it shall be told thee what thou shalt do. So I saw in my dream that the man began to run. Now he had not run far from his own door but his wife and children perceiving it began to cry after him to return (Luke xiv. 26 ;) but the man put his fingers in his ears, and ran on, crying Life! life! eternal life! So he looked not behind him (Gen. xix. 17; 2 Cor. iv. 18,) but fled towards the middle of the plain.

The neighbours* also came out to see him especially as it appears to them destructive of all their prospects of worldly advantage. The following lines are here subjoined to a very rude engraving :

'Christian no sooner leaves the world but meets
Evangelist, who lovingly him greets

With tidings of another; and doth shew
Him how to mount to that from this below.'

*The neighbours'-The attention of numbers is in gencral excited when one of their companions in sin and van ty engages in religion and forsakes the party. He soon becomes the topie of conversation among them: their minds are variously affected; some ridicule, others rail, threaten, attempt force, or employ artifice, to withdraw him from his purpose; according to their different dispositions, situations, or relations to him. Most of them, however, soon desist, and leave hin to his choice. But two characters are not so easily shaken off; these our author has named Obstinate and Pliable, to denote their opposite propensities. The former, VOL. I.

4

run and as he ran, some mocked, others threatened, and some cried after him to return; and among those that did so there were two that were resolved to fetch him back by force. The name of one was Obstinate, and the name of the other Pliable. Now by this time the man was got a good distance from them; but however they were resolved to pursue him, which they did, and in a little time they overtook him. Then said the man, Neighbours, wherefore are you come? They said, To persuade you to go back with us; but he said, That can by no means be: you dwell, said he, in the city of Destruction; the place also where I was born; I see it to be so; and dying there, sooner or later, you will sink lower than the grave, into a place that burns with fire and brimstone: be content, good neighbours, and go along with me.

through a resolute pride and stoutness of heart, persists in attempting to bring back the new convert to his worldly pursuits: the latter from a natural easiness of temper and sus ceptibility of impression, is pliant to persuasion, and readily consents to make a profession of religion.

The subsequent dialogue admirably illustrates the characters of the speakers. Christian, for so he is henceforth called) is firm, decided, bold, and sanguine :-Obstinate is profane, scornful, self-sufficient, and disposed to contemn God's word, when it interferes with his worldly interests :-Pliable is yielding, and easily induced to engage in things, of which he understands neither the nature nor the consequences. Christian's plain warnings and earnest entreaties; Obstinate's contempt of believers, as crazy-headed coxcombs,' and his exclamation when Pliable inclines to be a pilgrim, "What, more fools still?' are admirably characteristic; and shew that such things are peculiar to no age or place, but always accompany serious godliness, as the shadow does the substance.

What, said Obstinate, and leave our friends and our comforts behind us?

Yes, said Christian (for that was his name ;) because that all which you shall forsake is not worthy to be compared with a little of that that I am seeking to enjoy ; and if you will go along with me, and hold it, you shall fare as I myself; for there where I go is enough and to spare (Luke xv. 17:) come away, and prove my words.

Obst. What are the things you seek, since you leave all the world to find them?

Chr. I seek an inheritance incorruptible, undefiled, and that fadeth not away; and it is laid up in heaven' (1 Pet. i. 4-6; Heb. xi. 6, 16,) and safe there, to be bestowed at the time appointed on them that diligently seek it. Read it 80, if you will, in my book.

Tush, said Obstinate, away with your book: will you go back with us or no?

No, not I, said the other, because I have laid my hand to the plough (Luke ix. 62.)

Obst. Come then, neighbour Pliable, let us turn again and go home without him: there is a company of these crazy-headed coxcombs, that when they take a fancy by the end are wiser in their own eyes than seven men that can render a reason.

Then said Pliable, Don't revile; if what the good Christian says is true, the things he looks after are better than ours; my heart inclines to go with my neighbour.

Obst. What more fools still? be ruled by me, and go back; who knows whither such a

brain-sick fellow will lead you? Go back, go back, and be wise.

Chr. Nay, but do thou come with thy neighbour Pliable; there are such thing to be had which I spake of, and many more glories besides if you believe not me read here in this book; and, for the truth of what is expressed therein, behold all is confirmed by the blood of him that made it (Heb. ix. 17—22.)

Well, neighbour Obstinate, saith Pliable, I begin to come to a point: I intend to go along with this good man, and to cast in my lot with him but, my good companion, do you know the way to this desired place?

Chr. I am directed by a man, whose name is Evangelist, to speed me to a little gate that is before us, where we shall receive instructions about the way.

Pli. Come then, good neighbour, let us be going. Then they went both together.

And I will go back to my place, said Obstinate; I will be no companion of such misled fantastical fellows.

Now I saw in my dream, that when Obstinate was gone back, Christian and Pliable

Now I saw'-This conversation between Christian and Pliable marks the difference in their characters, as well as the measure of the new convert's attainments. The want of a due apprehension of eternal things is evidently the primary defect of all who oppose or neglect religion; but more maturity of judgment and experience are requisite to discover, that many professors are equally strangers to a realizing view of the powers and terrors of what is yet unseen.' men represented by Pliable disregard these subjects; they inquire eagerly about the good things to be enjoyed, but not in any proportion about the way of salvation, the difficulties to

The

went talking over the plain; and thus they began their discourse.

Chr. Come, neighbour Pliable, how do you do? I am glad you are persuaded to go along with me; had even Obstinate himself but felt what I have felt of the powers and terrors of what is yet unseen, he would not thus lightly have given us the back.

Pli. Come, neighbour Christian, since there are none but us two here, tell me now farther, what the things are, and how to be enjoyed, whither we are going.

Chr. I can better conceive of them with my mind than speak of them with my tongue but yet, since you are desirous to know, I will read of them in my book.

Pli. And do you think that the words of your book are certainly true?

be encountered, or the danger of coming short: and new converts, being zealous, sanguine, and unsuspecting, are naturally led to enlarge on the descriptions of heavenly felicity given in Scripture. As these are generally figurative or negative, such unhuabled professors, annexing carnal ideas to thein, are greatly delighted; and, not being retarded by any distressing remorse and terror, or feeling the opposition of corrupt nature, they are often more zealous, and seem to proceed faster in external duties than true converts. They take it for granted that all the privileges of the Gospel belong to them; and, being very confident, zealous, and joyful, they often censure those who are really fighting the good fight of faith. There are also systems diligently propagated, which marvellously encourage this delusion, excite a high flow of false affections, especially of a mere selfish gratitude to a supposed benefactor for imaginary benefits, which is consider ed as a very high attainment: till the event proves them to be like the Israelites at the Red Sea, who believed the Lord's words, and sang his praise; but soon forgat his works, and waited not for his counsel' (Psalın evi. 12—24.)