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that leads into a meadow on the left hand of this way? They answered, Yes. Then said the shepherds, From that stile there goes a path that leads directly to Doubting Castle, which is kept by giant Despair, and these men (pointing to them among the tombs) came once on pilgrimage, as you do now, even till they came to that stile. And because the right way was rough in that place, they chose to go out of it into that meadow, and there were taken by giant Despair, and cast into Doubting Castle; where, after they had awhile been kept in the dungeon, he at last did put out their eyes, and led them among those tombs, where he has left them to wander to this very day, that the saying of the wise man might be fulfilled, 'He that wandereth out of the way of understanding shall remain in the congregation of the dead' (Prov. xxi. 16). Then Christian and Hopeful looked upon one another, with tears gushing out, but yet said nothing to the shepherds.

through their despondings, and are given over to strong de lusions, as the just punishment of their wickedness (2 Thess. i. 11-13). Notwithstanding their profession, and the hopes long formed of them, they return to the company of those who are dead in sin, and buried in workily pursuits; differing from them merely in a few speculative notions, and being far more hopeless than they. This is not only the case with many, at the first beginning of a religious profession, as of Pliable at the Slough of Despond, but with some at eve ry stage of the journey. Such examples may very properly deinand our tears of godly sorrow and fervent gratitude, when we reflect on our own misconduct and the loving-kindness of the Lord, who hath made us to differ, by first implanting, and then preserving faith in our hearts.

Then I saw in my dream that the shepherds had them to another place in a bottom, where was a door in the side of a hill, and they opened the door and bid them look in. They looked in therefore, and saw that within it was very dark and smoky; they also thought that they heard there a rumbling noise, as of fire, and a cry of some tormented; and that they smelt the scent of brimstone. Then said Christian, What means this? The shepherds told them, This is a by-way to hell, a way that hypocrites go in at; namely, such as sell their birthright, with Esau ; such as sell their master, with Judas; such as blaspheme the Gospel, with Alexander; and that le and dissemble, with Ananias, and Sapphira his wife.

Then said Hopeful to the shepherds, I perceive that these had on them, even every one, a shew of pilgrimage, as we have now, had they not?

Shep. Yea, and held it a long time too.

This is'-No man can see the heart of another, or certainly know him to be a true believer it is, therefore, prop er to warn the most approved persons, while they think, they stand, to take heed lest they fall.' Such cautions, with the diligence, watchfulness, self-examination, and prayer which they excite, are the means of perseverance and estab h-hment to the upright. An event may be certain in itself, and yet inseparable from the method in which it is to be accomplished (Acts xxvii. 22—31); and it may appear very uncertain to the persons concerned, especially if they yiel to vemissness (1 Pet. iv. 18): so that prayer to the Almigh ty God for strength with continual watchfulness and atten tion to every part of practical religion, is absolutely neces sary to the full assurance of hope unto the end' (Heb. vi 10-12)

Hope. How far might they go on in pilgrimage in their days, since they notwithstanding were thus miserably east away?

Shep. Some farther, and some not so far as these mountains.

Then said the pilgrims one to another. We had need to cry to the strong for strength. Shep. Ay, and you will have need to use it when you have it, too.

By this time the pilgrims had a desire to go forwards, and the shepherds a desire they should; so they walked together towards the end of the mountains. Then said the shepherds one to another, Let us here shew the pilgrims the gates of the Celestial city, if they have skill to look through our prospect ive glass. The pilgrims then lovingly accepted the motion: so they had them to the top of a high hill, called Clear, and gave them the glass to look.

Then they essayed to look, but the remembrance of that last thing that the shepherds had shewed them made their hands shake ; by means of which impediment they could not look steadily through the glass, yct

That last'-Such is the infirmity of our nature, even when in a measure renovated, that it is almost impossible for us vigorously to exercise one holy affection, without fail ing in some other. When we contide in God with assured faith and hope, we commonly are defective in reverence, humility, and caution: on the other hand, a jealous of our selves, and a salutary fear of coming short or drawing back generally weaken our confidence in tiod, and interfere with a Joyful anticipation of our future inheritance. But, notwithstand ing this deduction through our rentaining unbelief, such experi eaces are very advantageous: * Be not ligluninded, but, fear ;' ed is he that feareth always.'

thought they saw something like the gate, and also some of the glory of the place. Then they went away and sang this song :—

Thus by the shepherds secrets are reveal'd,
Which from all other men are kept conceal'd:
Come to the shepherds then, if you would see
Things deep, things hid, and that mysterious be.

When they were about to depart, one of the shepherds gave them a note of the way. Another of them bid them beware of the flatterer. The third bid them take heed that they slept not upon the enchanted ground. And the fourth bid them good speed. So I awoke from my dream.

And I slept and dreamed again, and saw the same two pilgrims going down the mountains along the highway towards the city Now a little below these mountains on the

Now a little'-Multitudes of ignorant persons entirely disregard God and religion; others have a show of piety, which is grave, reserved, auster, distant, and connected with contemptuous enmity to evangelical truth: but there are some persons of a sprightly disposition, who are more conceit. ed and vain-glorious than haughty and arrogant; think weli of themselves, and presume on the good opinion of their ac quaintance; are open and communicative, though they ex pose their ignorance continually; fancy themselves very reli gious, and expect to be thought so by others; are willing to associate with evangelical professors, as if they all meant the same thing; and do not express contempt or enmity, unless urged to it in self-defence. This description of men seems to be represented by the character next introduced, about which the author has repeatedly bestowed much pains. Christian had soon done with Obstinate and Worldly-wiseman; for such men, being outrageous against the Gospel, shun all intercourse with established professors, and little can be done to warn or undeceive them: but brisk, conceited, shallow persons, who are ambitious of being thought religious, are

left hand lieth the country of Conceit, from which country there comes into the way in which the pilgrims walked a little crooked lane. Here, therefore, they met with a very brisk lad that came out of that country, and his name was Ignorance. So Christian asked him from what parts he came, and whither he was going?

Ignor. Sir, I was born in the country that lieth off there a little on the left hand, and am going to the Celestial city.

Chr. But how do you think to get in at the gate? for you may find some difficulties

there.

As other good people do, said he.

Chr. But what have you to shew at that gate, that may cause that gate to be opened to you?

shaken off with great difficulty; they are continually found among the hearers of the Gospel; often intrude themselves at the most sacred ordinances, when they have it in their pow er; and sometimes are favourably thought of, till further acquaintance proves their entire ignorance. Pride, in one form or another, is the universal fault of human nature; but the friv olous vain-glory of empty talkers differs exceedingly from the arrogance and formal self-importance of scribes and pharisees, and arise from a different constitution and education, and other habits and associations: this is the town of Conceit, where Ignorance resided. A lively disposition, a weak capacity, a confused judgment; the want of information about religion and almost every other subject; a proportionable blindness to those manifold deficiencies, and a pert, forward self-suffi ciency, are the prominent features in this portrait; and if a full purse, secular influence, the ability of conferring fa vours, and power to excite fears, be added, the whole ra ceives its bighest finishing. With these observations on this peculiar character, and a few hints as we proceed, the plain Language of the author on this subject will be perfectly intelli gible to the attentive reader.

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