I saw then in my dream that he went on thus even until he came at a bottom, where he saw, a little out of the way, three men fast asleep, with fetters upon their heels. The name of the one was Simple, another Sloth, and the third Presumption. Christian then, seeing them lie in this case, went to them, if peradventure he might awake them; and ter satisfactory when the believer most attentively compares himself with the holy scriptures: so he could not possibly intend to ascribe these effects to any other agent than the Holy Spirit, for he alone as the Spirit of adoption enables a man to exercise in a lively manner all filial affections towards God; and thus bears witness with his conscience, that his sins are pardoned, that he is justified by faith in the righteousness of Emmanuel, a child of God, and an heir of heaven. They who have experienced this happy change will readily understand the language in which it is described; and the abiding effects of their joy in the Lord, upon their temper and conduct, (like the impression of the seal the wax is cooled,) completely distinguish it from the confidence and comfort of hypocrites and enthusiasts. It must, however, continue to be "the secret of the Lord, with them that fear him," "hidden manna," and " a white stone, having in it a new name "written, which no man knoweth saving he that receiveth it." For even the ideas excited in our minds by external objects through our senses, and the pleasure often connected with them, can never be made intelligible to those who never had those senses. The man born blind cannot possibly have any idea of colours, or any conception of the pleasure of beholding beautiful objects; nor one born deaf, any idea of a trumpet's solemn sound, or of the pleasure arising from a concert of music. Here again we meet with an engraving, and the following lines: "Who's this? The Pilgrim. How! "Tis very true : 1 Psalm xxv. 14. Rev. ii. 17. cried, You are like them that sleep on the top of a mast,' for the dead sea is under you, a gulph that hath no bottom: awake, therefore, and come away; be willing also, and I will help you off with your irons. He also told them, If he that goeth about like a roaring lion comes by, you will certainly become a prey to his teeth.2 With that they looked upon him, and began to reply in this sort: Simple said, I see no danger: Sloth said, Yet a little more sleep and Presumption said, Every vat must stand upon his own bottom. And so they lay down to sleep again, and Christian went on his way.* Prov. xxiii. 34. 2 1 Pet. v. 8. * We were before informed that other ways butted down' upon the strait way;' and the connexion of the allegory required the introduction of various characters besides that of the true believer. Many outwardly walk in the ways of religion, and seem to be pilgrims, who are destitute of those "things which 66 accompany salvation."-The three allegorical persons next introduced are nearly related; they appear to be pilgrims, but are a little out of the way, asleep and fettered. Many hear, and learn to talk about the peculiar doctrines of Christianity, and have transient convictions, who yet cleave to the world, and rest more securely in the bondage of sin and Satan, by means of their profession of religion. They reject or pervert all instruction, hate all trouble, yet are confident that every thing is and will be well with them; while teachers after their own hearts lull them with a syren's song, by confounding the form with the power of godliness: and, if any one attempt, in the most affectionate manner, to warn them of their danger, they answer, (according to the tenor of the words here used,) 'Mind your own 'business; we see no danger; you shall not disturb our composure, or induce us to make so much to do about religion. See 'to yourselves, and leave us to ourselves.' Thus they sleep on till death and judgment awake them! Yet was he troubled to think that men in that danger should so little esteem the kindness of him that so freely offered to help them, both by awakening them, counselling them, and proffering to help them off with their irons. And as he was troubled thereabouts he espied two men come tumbling over the wall, on the left hand of the narrow way; and they made up apace to him. The name of the one was Formalist, and the name of the other Hypocrisy. So, as I said, they drew up unto him, who thus entered with them into dis course. do CHR. Gentlemen, whence came you, and whither you go? FORM. & HYP. We were born in the land of Vain-glory, and are going for praise to Mount Zion. CHR. Why came you not in at the gate, which standeth at the beginning of the way? Know you not that it is written, that " he that cometh not in by the door, but climbeth up some other way, "the same is a thief and a robber."l 66 They said, that to go to the gate for entrance was by all their countrymen counted too far about; and that therefore their usual way was to make a short cut of it, and to climb over the wall as they had done. CHR. But will it not be counted a trespass against the Lord of the city whither we are bound, thus to violate his revealed will? They told him, that as for that he needed not trouble his head thereabout: for what they did John x. 1. they had custom for; and could produce, if need were, testimony that would witness it for more than a thousand years. But, said Christian, will your practice stand a trial at law? They told him, that custom, it being of so long a standing as above a thousand years, would doubtless now be admitted as a thing legal, by an impartial judge and besides, said they, if we get into the way, what matter is it which way we get in? if we are in, we are in thou art but in the way, who as we perceive came in at the gate; and we ǝ also in the way, that came tumbling over the wall: wherein now is thy condition better than ours? CHR. I walk by the rule of my Master, you walk by the rude working of your fancies: you are counted thieves already by the Lord of the way; therefore I doubt you will not be found true men at the end of the way. You come in by yourselves without his direction; and shall go out by yourselves without his mercy. little answer; only Then I saw that way, without much To this they made him but they bid him look to himself. they went on every man in his conference one with another; save that these two men told Christian, That, as to laws and ordinances, they doubted not but they should as conscientiously do them as he. Therefore, said they, we see not wherein thou differest from us, but by the coat that is on thy back, which was, as we trow, given thee by some of thy neighbours to hide the shame of thy nakedness. CHR. By laws and ordinances you will not be saved,' since you came not in by the door. And, as for this coat that is on my back, it was given me by the Lord of the place whither I go; and that, as you say, to cover my nakedness with. And I take it as a token of his kindness to me; for I had nothing but rags before, and besides, thus I comfort myself as I go; Surely, think I, when I come to the gate of the city, the Lord thereof will know me for good, since I have his coat on my back: a coat that he gave me freely in the day that he stript me of my rags. I have moreover a mark in my forehead, of which perhaps you have taken no notice, which one of my Lord's most intimate associates fixed there, in the day that my burden fell my shoulders. I will tell you, moreover, that I had then given me a roll sealed, to comfort me by reading as I go on the way; I was also bid to give it in at the celestial gate, in token of my certain going in after it: all which things I doubt you want, and want them because you came not in at the Gate.* off 'Gal. ii. 16. The true Christian will always be troubled at the vain confidence of many professors: but he is more surprised by it at first than afterwards; for he sets out with the idea, that all apparently religious people sincerely seek the salvation of their souls. But at length experience draws his attention to those parts of scripture which mention tares among the wheat, and foolish virgins among the wise. Formalist and Hypocrisy soon come in his way. These are near relations: the first represents such as by notions and external observances deceive themselves; the second those who more grossly attempt to impose upon others. They are both actuated by 'vain-glory,' and seek the applause of men |