He that is low, no pride.

Low in his own eyes, that is. For pride goeth before destruction, and a haughty spirit before a fall. Yes; but he who is low enough already—none of the sure destructions that pride always works shall ever come near to him. "The proud man," says Sir Henry Taylor, "is of all men the most vulnerable. 'Who calls?' asks the old shepherd in As You Like It. 'Your betters,' is the insolent answer. And what is the shepherd's rejoinder? 'Else are they very wretched.' By what retort, reprisal, or repartee could it have been made half so manifest that the insult had lighted upon armour of proof? Such is the invincible independence and invulnerability of humility."

He that is humble ever shall Have God to be his guide.

For thus saith the high and holy One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the heart of the humble, and to revive the heart of the contrite ones . . . All those things hath Mine hand made, but to this man will I look, saith the Lord, even to him that is poor and of a contrite spirit, and who trembleth at My word . . . Though the Lord be high, yet hath He respect unto the lowly; but the proud He knoweth afar off . . . Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility; for God resisteth the proud and giveth grace to the humble . . . Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child . . . Take My yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy and My burden is light.

I am content with what I have, Little be it, or much: And, Lord, contentment still I crave, Because thou savest such.

The only thing this sweet singer is discontented with is his own contentment. He will not be content as long as he has a shadow of discontent left in his heart. And how blessed is such holy discontent! For, would you know, asks Law, who is the greatest saint in all the world? Well, it is not he who prays most or fasts most; it is not he who gives most alms or is most eminent for temperance, chastity, or justice. But it is he who is always thankful to God, who wills everything that God willeth, who receives everything as an instance of God's goodness, and has a heart always ready to praise God for it. "Perhaps the shepherd's boy," says Thomas Scott, "may refer to the obscure and quiet stations of some pastors over small congregations, who live almost unknown to their brethren, but are in a measure useful and very comfortable." Perhaps he does. And, whether he does or no, at any rate such a song will suit some of our brethren very well as they go about among their few and far-off flocks. They are not church leaders or popular preachers. There is not much rattling with coaches or rumbling with wheels at their church door. But, then, methinks, they have their compensation. They are without much molestation. They can be all the more thinking what they are, whence they came, and to what their King has called them. Let them be happy in their shut-in valleys. For I will dare to say that they wear more of that herb called Heart's-ease in their bosom than those ministers do they are sometimes tempted to emulate. I will add in this place that to the men who live and trace these grounds the Lord hath left a yearly revenue to be faithfully paid them at certain seasons for their maintenance by the way, and for their further encouragement to go on in their pilgrimage.

Here little, and hereafter bliss, Is best from age to age.

But, now, from the shepherd boy and from his valley and his song, let us go on without any more poetry or parable to look our own selves full in the face and to ask our own hearts whether they are the hearts of really humble-minded and New Testament men or no. Dr. Newman, "that subtle, devout man," as Dr. Duncan calls him, says that "humility is one of the most difficult of virtues both to attain and to ascertain. It lies," he says, "close upon the heart itself, and its tests are exceedingly delicate and subtle. Its counterfeits abound." Most true. And yet humility is not intended for experts in morals only, or for men of a rare religious genius only. The plainest of men, the least skilled and the most unlettered of men, may not only excel in humility, but may also be permitted to know that they are indeed planted, and are growing slowly but surely in that grace of all graces. No doubt our Lord had, so to describe it, the most delicate and the most subtle of human minds; and, no doubt whatever, He had the most practised skill in reading off what lay closest to His own heart. And, then, it was just His attainment of the most perfect humility, and then His absolute ascertainment of the same, that enabled Him to say: Take My yoke upon you and learn of Me. At the same time, divine as the grace is, and divine as the insight is that is able to trace it out in all its exquisite refinements of thought and feeling in the sanctified soul, yet humility is a human virtue after all, and it is open to all men to attain to it and intelligently and lovingly to exercise it. The simplest and the least philosophical soul now in this house may apply to himself some of the subtlest and most sensitive tests of humility, as much as if he were Dr. Duncan or Dr. Newman themselves; and may thus with all assurance of hope know whether he is a counterfeit and a castaway or no.

Take this test for one, then. Explain this text to me: Phil. ii. 3—"In lowliness of mind let each esteem other better than himself." Explain and illustrate that. Not from a commentary, but straight out from your own heart. What does your heart make of that scripture? Does your heart turn away from that scripture almost in anger at it? Do you say you are certain that there must be some other explanation of it than that? Do you hold that this is just another of Paul's perpetual hyperboles, and that the New Testament is the last book in the world to be taken as it reads? Yes; both bold and subtle father that he is: counterfeits abound!

Another much blunter test, but, perhaps, a sufficiently sharp test, is this: How do you receive correction and instruction? Does your heart meekly and spontaneously and naturally take to correction and instruction as the most natural and proper thing possible to you? And do you immediately, and before all men, show forth and exhibit the correction and the instruction? Or, does this rather take place? Does your heart beat, and swell, and boil, and boil over at him who dares to correct or counsel you? If this is a fair test to put our humility to, how little humility there is among us! How few men any of us could name among our friends to whom we would risk telling all the things that behind their backs we point out continually to others? We are terrified to face their pride. We once did it, and we are not to do it again, if we can help it! Let a man not have too many irons in the fire; let him examine himself just by these two tests for the time—what he thinks of himself, and what he thinks of those who attempt, and especially before other people, to set him right. And after these two tests have been satisfied, others will no doubt be supplied till that so humble man is made very humility itself.

And now, in the hope that there may be one or two men here who are really and not counterfeitly in earnest to clothe themselves with humility before God and man, let them take these two looms to themselves out of which whole webs of such garments will be delivered to them every day—their past life, and their present heart. With a past life like ours, my brethren—and everyman knows his own—pride is surely the maddest state of mind that any of us can allow ourselves in. The first king of Bohemia kept his clouted old shoes ever in his sight, that he might never forget that he had once been a ploughman. And another wise king used to drink out of a coarse cup at table, and excused himself to his guests that he had made the rude thing in his rude potter days. Look with Primislaus and Agathocles at the hole of the pit out of which you also have been dug; look often enough, deep enough, and long enough, and you will be found passing up through the Valley of Humiliation singing:

"With us He dealt not as we sinn'd, Nor did requite our ill!"

Another excellent use of the past is, if you are equal to it, to call yourself aloud sometimes, or in writing, some of the names that other people who know your past are certainly calling you. It is a terrible discipline, but it is the terror of the Lord, and He will not let it hurt you too much. I was before a blasphemer, and a persecutor, and injurious, says Paul. And, to show Titus, his gospel-son, the way, he said to him: We ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. And John Bunyan calls himself a blackguard, and many other worse names; only he swears that neither with his soldiering nor with his tinkering hands did he ever plash down Beelzebub's orchard. But if you have done that, or anything like that, call yourself aloud by your true name on your knees to-night. William Law testifies, after five- and-twenty years' experience of it, that he never heard of any harm that he had done to any in his house by his habit of singing his secret psalms aloud, and sometimes, ere ever he was aware, bursting out in his penitential prayers.

And, then, how any man with a man's heart in his bosom for a single day can escape being the chief of sinners, and consequently the humblest of men for all the rest of his life on earth, passes my comprehension! How a spark of pride can live in such a hell as every human heart is would be past belief, did we not know that God avenges sin by more sin; avenges Himself on a wicked and a false heart by more wickedness and more falsehood, all ending in Satanic pride.

Too long as I have kept you in this valley to-night, I dare not let you out of it till I have shared with you a few sentences on evangelical humiliation out of that other so subtle and devout man, Jonathan Edwards. But what special kind of humiliation is evangelical humiliation? you will ask. Hear, then, what this master in Israel says. "Evangelical humiliation is the sense that a Christian man has of his own utter insufficiency, utter despicableness, and utter odiousness; with an always answerable frame of heart. This humiliation is peculiar to the true saints. It arises from the special influence of the Spirit of God implanting and exercising supernatural and divine principles; and it is accompanied with a sense of the transcendent beauty of divine things. And, thus, God's true saints all more or less see their own odiousness on account of sin, and the exceedingly hateful nature of all sin. The very essence of evangelical humiliation consists in such humility as becomes a man in himself exceeding sinful but now under a dispensation of grace. It consists in a mean esteem of himself, as in himself nothing, and altogether contemptible and odious. This, indeed, is the greatest and the most essential thing in true religion." And so on through a whole chapter of beaten gold. To which noble chapter I shall only add that such teaching is as sweet, as strengthening, and as reassuring to the truly Christian heart as it is bitter and hateful to the counterfeit heart.



OLD HONEST

"An honest heart."—Our Lord.

Next tell them of Old Honest, who you found With his white hairs treading the pilgrim's ground; Yea, tell them how plain-hearted this man was, How after his good Lord he bare his cross: Perhaps with some grey head this may prevail, With Christ to fall in love, and sin bewail.

You would have said that no pilgrim to the Celestial City could possibly have come from a worse place, or a more unlikely place, than was that place from which Christian and Christiana and Matthew and Mercy had come. And yet so it was. For Old Honest, this most excellent and every way most delightful old saint, hailed from a far less likely place than even the City of Destruction. For he came, this rare old soul, of all places in the world, from the Town of Stupidity. So he tells us himself. And, partly to explain to us the humiliating name of his native town, and partly to exhibit himself as a wonder to many, the frank old gentleman goes on to tell us that his birthplace actually lies four degrees further away from the sun than does the far-enough away City of Destruction itself. So that you see this grey-haired saint is all that he always said he was—a living witness to the fact that his Lord is able to save to the uttermost, and to gather in His Father's elect from the utmost corner of the land. Men are mountains of ice in my country, said Old Honest. I was one of the biggest of those icebergs myself, he said. No man was ever more cold and senseless to divine things than I was, and still sometimes am. It takes the Sun of Righteousness all His might to melt the men of my country. But that He can do it when He rises to do it, and when He puts out His full strength to do it—Look at me! said the genial old soul.

We have to construct this pilgrim's birth and boyhood and youth from his after-character and conversation; and we have no difficulty at all in doing that. For, if the child is the father of the man, then the man must be the outcome of the child, and we can have no hesitation in picturing to ourselves what kind of child and boy and young man dear Old Honest must always have been. He never was a bright child, bright and beaming old man as he is. He was always slow and heavy at his lessons; indeed, I would not like to repeat to you all the bad names that his schoolmasters sometimes in their impatience called the stupid child. Only, this was to be said of him, that dulness of uptake and disappointment of his teachers were the worst things about this poor boy; he was not so ill-behaved as many were who were made more of. When his wits began to waken up after he had come some length he had no little leeway to make up in his learning; but that was the chief drawback to Old Honest's pilgrimage. For one thing, no young man had a cleaner record behind him than our Honest had; his youthful garments were as unspotted as ever any pilgrim's garments were. Even as a young man he had had the good sense to keep company with one Good-conscience; and that friend of his youth kept true to Old Honest all his days, and even lent him his hand and helped him over the river at last. In his own manly, hearty, blunt, breezy, cheery, and genial way Old Honest is a pilgrim we could ill have spared. Old Honest has a warm place all for himself in every good and honest heart.

"Now, a little before the pilgrims stood an oak, and under it when they came up to it they found an old pilgrim fast asleep; they knew that he was a pilgrim by his clothes and his staff and his girdle. So the guide, Mr. Greatheart, awaked him, and the old gentleman, as he lifted up his eyes, cried out: What's the matter? Who are you? And what is your business here? Come, man, said the guide, be not so hot; here is none but friends! Yet the old man gets up and stands upon his guard, and will know of them what they are." That weather-beaten oak-tree under which we first meet with Old Honest is an excellent emblem of the man. When he sat down to rest his old bones that day he did not look out for a bank of soft moss or for a bed of fragrant roses; that knotted oak-tree alone had power to draw down under its sturdy trunk this heart of human oak. It was a sight to see those thin grey haffets making a soft pillow of that jutting knee of gnarled and knotty oak, and with his well-worn quarterstaff held close in a hand all wrinkled skin and scraggy bone. And from that day till he waved his quarterstaff when half over the river and shouted, Grace reigns! there is no pilgrim of them all that affords us half the good humour, sagacity, continual entertainment, and brave encouragement we enjoy through this same old Christian gentleman.

1. Now, let us try to learn two or three lessons to-night from Old Honest, his history, his character, and his conversation. And, to begin with, let all those attend to Old Honest who are slow in the uptake in the things of religion. O fools and slow of heart! exclaimed our Lord at the two travellers to Emmaus. And this was Old Honest to the letter when he first entered on the pilgrimage life; he was slow as sloth itself in the things of the soul. I have often wondered, said Greatheart, that any should come from your place; for your town is worse than is the City of Destruction itself. Yes, answered Honest, we lie more off from the sun, and so are more cold and senseless. And his biographer here annotates on the margin this reflection: "Stupefied ones are worse than merely carnal." So they are; though it takes some insight to see that, and some courage to carry that through. Now, to be downright stupid in a man's natural intellects is sad enough, but to be stupid in the intellects of the soul and of the spirit is far more sad. You will often see this if you have any eyes in your head, and are not one of the stupid people yourself. You will see very clever people in the intellects of the head who are yet as stupid as the beasts in the stall in the far nobler intellects of the heart. You will meet every day with men and women who have received the best college education this city can give them, who are yet stark stupid in everything that belongs to true religion. They are quick to find out the inefficiency of a university chair, or a schoolmaster's desk, but they know no more of what a New Testament pulpit has been set up for than the stupidest sot in the city. The Divine Nature, human nature, sin, grace, redemption, salvation, holiness, heart- corruption, spiritual life, prayer, communion with God, a conversation and a treasure in heaven,—to all these noblest of studies and divinest of exercises they are as a beast before God. When you come upon a man who is a sot in his senses and in his understanding, you expect him to be the same in his spiritual life. But to meet with an expert in science, a classical scholar, an author or a critic in letters, a leader in political or ecclesiastical or municipal life, and yet to discover that he is as stupid as any sot in the things of his own soul, is one of the saddest and most disheartening sights you can see. Much sadder and much more disheartening than to see stairs and streets of people who can neither read nor write. And yet our city is full of such stupid people. You will find as utter spiritual stupidity among the rich and the lettered and the refined of this city as you will find among the ignorant and the vicious and the criminal classes. Is stupidity a sin? asks Thomas in his Forty-Sixth Question. And the great schoolman answers himself, "Stupidity may come of natural incapacity, in which case it is not a sin. But it may come, on the other hand, of a man immersing his soul in the things of this world so as to shut out all the things of God and of the world to come, in which case stupidity is a deadly sin." Now, from all that, you must already see what you are to do in order to escape from your inborn and superinduced stupidity. You are, like Old Honest, to open your gross, cold, senseless heart to the Sun of Righteousness, and you are to take care every day to walk abroad under His beams. You are to emigrate south for your life, as our well-to-do invalids do, to where the sun shines in his strength all the day. You are to choose such a minister, buy and read such a literature, cultivate such an acquaintanceship, and follow out such a new life of habits and practices as shall bring you into the full sunshine, till your heart of ice is melted, and your stupefied soul is filled with spiritual sensibility. For, "were a man a mountain of ice," said Old Honest, "yet if the Sun of Righteousness will arise upon him his frozen heart shall feel a thaw; and thus hath it been with me." Your poets and your philosophers have no resource against the stupidity that opposes them. "Even the gods," they complain, "fight unvictorious against stupidity." But your divines and your preachers have hope beside the dullest and the stupidest and even the most imbruted. They point themselves and their slowest and dullest- witted hearers to Old Honest, this rare old saint; and they set up their pulpit with hope and boldness on the very causeway of the town of Stupidity itself.

2. In the second place,—on this fine old pilgrim's birth and boyhood and youth. The apostle says that there is no real difference between one of us and another; and what he says on that subject must be true. No; there is really no difference compared with the Celestial City whether a pilgrim is born in Stupidity, in Destruction, in Vanity, or in Darkland. At the same time, nature, as well as grace, is of God, and He maketh, when it pleaseth Him, one man to differ in some most important respects from another. You see such differences every day. Some children are naturally, and from their very infancy, false and cruel, mean and greedy; while their brothers and sisters are open and frank and generous. One son in a house is born a vulgar snob, and one daughter a shallow-hearted and shameless little flirt; while another brother is a born gentleman, and another sister a born saint. Some children are tender-hearted, easily melted, and easily moulded; while others in the same family are hard as stone and cold as ice. Sometimes a noble and a truly Christian father will have all his days to weep and pray over a son who is his shame; and then, in the next generation, a grandson will be born to him who will more than recover the lost image of his father's father. And so is it sometimes with father Adam's family. Here and there, in Darkland, in Destruction, and in Stupidity, a child will be born with a surprising likeness to the first Adam in his first estate. That happy child at his best is but the relics and ruins of his first father; at the same time, in him the relics are more abundant and the ruins more easy to trace out. And little Honest was such a well-born child. For, Stupidity and all, there was a real inborn and inbred integrity, uprightness, straightforwardness, and nobleness about this little and not over-clever man-child. And, on the principle of "to him that hath shall be given," there was something like a special providence that hedged this boy about from the beginning. "I girded thee though thou hast not known Me" was never out of Old Honest's mouth as often as he remembered the days of his own youth and heard other pilgrims mourning over theirs. "I have surnamed thee though thou hast not known Me," he would say to himself in his sleep. Slow-witted as he was, no one had been able to cheat young Honest out of his youthful integrity. He had not been led, and he had led no one else, into the paths of the destroyer. He could say about himself all that John Bunyan so boldly and so bluntly said about himself when his enemies charged him with youthful immorality. He left the town in nobody's debt. He left the print of his heels on no man or woman or child when he took his staff in his hand to be a pilgrim. The upward walk of too many pilgrims is less a walk than an escape and a flight. The avenger of men's blood and women's honour has hunted many men deep into heaven's innermost gate. But Old Honest took his time. He walked, if ever pilgrim walked, all the way with an easy mind. He lay down to sleep under the oaks on the wayside, and smiled like a child in his sleep. And, when he was suddenly awaked, instead of crying out for mercy and starting to his heels, he grasped his staff and demanded even of an armed man what business he had to break in on an honest pilgrim's midday repose! The King of the Celestial City had a few names even in Stupidity which had not defiled their garments, and Old Honest was one of them. And all his days his strength was as the strength of ten, because his heart was pure.

3. At the same time, honesty is not holiness; and no one knew that better than did this honest old saint. When any one spoke to Old Honest about his blameless youth, the look in his eye made them keep at arm's- length as he growled out that without holiness no man shall see God! Writing from Aberdeen to John Bell of Hentoun, Samuel Rutherford says: "I beseech you, in the Lord Jesus, to mind your country above; and now, when old age is come upon you, advise with Christ before you put your foot into the last ship and turn your back on this life. Many are beguiled with this that they are free of scandalous sins. But common honesty will not take men to heaven. Alas! that men should think that ever they met with Christ who had never a sick night or a sore heart for sin. I have known a man turn a key in a door and lock it by." "I can," says John Owen, "and I do, commend moral virtues and honesty as much as any man ought to do, and I am sure there is no grace where they are not. Yet to make anything to be our holiness that is not derived from Jesus Christ,—I know not what I do more abhor." "Are morally honest and sober men qualified for the Lord's Supper?" asks John Flavel. "No; civility and morality do not make a man a worthy communicant. They are not the wedding garment; but regenerating grace and faith in the smallest measure are." "My outside may be honest," said this honest old pilgrim, "while all the time my heart is most unholy. My life is open to all men, but I must hide my heart with Christ in God."

4. And then this racy-hearted old bachelor was as full of delight in children, and in children's parties, with all their sweetmeats and nuts and games and riddles,—quite as much so—as if he had been their very grandfather himself. Nay, this rosy-hearted old rogue was as inveterate a matchmaker as if he had been a mother of the world with a houseful of daughters on her hands and with the sons of the nobility dangling around. It would make you wish you could kiss the two dear old souls, Gaius the innkeeper and Old Honest his guest, if you would only read how they laid their grey heads together to help forward the love-making of Matthew and Mercy. Yes, it would be a great pity, said Old Honest,—thinking with a sigh of his own childless old age,—it would be a great pity if this excellent family of our sainted brother should fail for want of children, and die out like mine. And the two old plotters went together to the mother of the bridegroom, and told her with an aspect of authority that she must put no obstacle in her son's way, but take Mercy as soon as convenient into a closer relation to herself. And Gaius said that he for his part would give the marriage supper. And I shall make no will, said Honest, but hand all I have over to Matthew my son. This is the way, said Old Honest; and he skipped and smiled and kissed the cheek of the aged mother and said, Then thy two children shall preserve thee and thy husband a posterity in the earth! Then he turned to the boys and he said, Matthew, be thou like Matthew the publican, not in vice, but in virtue. Samuel, he said, be thou like Samuel the prophet, a man of faith and of prayer. Joseph, said he, be thou like Joseph in Potiphar's house, chaste, and one that flees from temptation. And James, be thou like James the Just, and like James the brother of our Lord. Mercy, he said, is thy name, and by mercy shalt thou be sustained and carried through all thy difficulties that shall assault thee in the way, till thou shalt come thither where thou shalt look the Fountain of Mercy in the face with comfort. And all this while the guide, Mr. Greatheart, was very much pleased, and smiled upon the nimble old gentleman.

5. "Then it came to pass a while after that there was a post in the town that inquired for Mr. Honest. So he came to his house where he was, and delivered to his hands these lines, Thou art commanded to be ready against this day seven night, to present thyself before thy Lord at His Father's house. And for a token that my message is true, all thy daughters of music shall be brought low. Then Mr. Honest called for his friends and said unto them, I die, but shall make no will. As for my honesty, it shall go with me: let him that comes after me be told of this. When the day that he was to be gone was come he addressed himself to go over the river. Now, the river at that time overflowed the banks at some places. But Mr. Honest in his lifetime had spoken to one Good- conscience to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. Honest were, Grace reigns! So he left the world." Look at that picture and now look at this: "They then addressed themselves to the water, and, entering, Christian began to sink, and crying out to his good friend Hopeful, he said, I sink in deep waves, the billows go over my head, all His waters go over me. Then said the other, Be of good cheer, my brother, I feel the bottom, and it is good. Then said Christian, Ah, my friend, the sorrows of death have compassed me about; I shall not see the land that flows with milk and honey. And with that a great horror and darkness fell upon Christian, so that he could not see before him; and all the words that he spoke still tended to discover that he had horror of mind lest he should die in that river and never obtain entrance in at the gate. Here also, as they that stood by perceived, he was much in the troublesome thoughts of the sins that he had committed, both since and before he began to be a pilgrim. 'Twas also observed that he was troubled with apparitions of hobgoblins and evil spirits. Hopeful, therefore, had much ado to keep his brother's head above water. Yea, sometimes he would be quite gone down, and then ere a while he would rise up again half dead." My brethren, all my brethren, be not deceived; God is not mocked; for whatsoever a man soweth that shall he also reap. Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. Thou, O God, wast a God that forgavest them, but Thou tookest vengeance on their inventions.



MR. FEARING

"Happy is the man that feareth alway."—Solomon

For humour, for pathos, for tenderness, for acute and sympathetic insight at once into nature and grace, for absolutely artless literary skill, and for the sweetest, most musical, and most exquisite English, show me another passage in our whole literature to compare with John Bunyan's portrait of Mr. Fearing. You cannot do it. I defy you to do it. Spenser, who, like John Bunyan, wrote an elaborate allegory, says: It is not in me. Take all Mr. Fearing's features together, and even Shakespeare himself has no such heart-touching and heart-comforting character. Addison may have some of the humour and Lamb some of the tenderness; but, then, they have not the religion. Scott has the insight into nature, but he has no eye at all for grace; while Thackeray, who, in some respects, comes nearest to John Bunyan of them all, would be the foremost to confess that he is not worthy to touch the shoe-latchet of the Bedford tinker. As Dr. Duncan said in his class one day when telling us to read Augustine's Autobiography and Halyburton's:—"But," he said, "be prepared for this, that the tinker beats them all!" "Methinks," says Browning, "in this God speaks, no tinker hath such powers."

Now, as they walked along together, the guide asked the old gentleman if he knew one Mr. Fearing that came on pilgrimage out of his parts. "Yes," said Mr. Honest, "very well. He was a man that had the root of the matter in him; but he was one of the most troublesome pilgrims that ever I met with in all my days." "I perceive you knew him," said the guide, "for you have given a very right character of him." "Knew him!" exclaimed Honest, "I was a great companion of his; I was with him most an end. When he first began to think of what would come upon us hereafter, I was with him." "And I was his guide," said Greatheart, "from my Master's house to the gates of the Celestial City." "Then," said Mr. Honest, "it seems he was well at last." "Yes, yes," answered the guide, "I never had any doubt about him; he was a man of a choice spirit, only he was always kept very low, and that made his life so burdensome to himself and so troublesome to others. He was, above many, tender of sin; he was so afraid of doing injuries to others that he would often deny himself of that which was lawful because he would not offend." "But what," asked Honest, "should be the reason that such a good man should be all his days so much in the dark?" "There are two sorts of reasons for it," said the guide; "one is, the wise God will have it so: some must pipe and some must weep. Now, Mr. Fearing was one that played upon this base. He and his fellows sound the sackbut, whose notes are more doleful than the notes of other music are. Though, indeed, some say that the base is the ground of music. And, for my part, I care not at all for that profession that begins not with heaviness of mind. The first string that the musician usually touches is the base when he intends to put all in tune. God also plays upon this string first when He sets the soul in tune for Himself. Only, here was the imperfection of Mr. Fearing, that he could play upon no other music but this till toward his latter end."

1. Take Mr. Fearing, then, to begin with, at the Slough of Despond. Christian and Pliable, they being heedless, did both fall into that bog. But Mr. Fearing, whatever faults you may think he had—and faults, too, that you think you could mend in him—at any rate, he was never heedless. Everybody has his fault to find with poor Mr. Fearing. Everybody blames poor Mr. Fearing. Everybody can improve upon poor Mr. Fearing. But I will say again for Mr. Fearing that he was never heedless. Had Peter been on the road at that period he would have stood up for Mr. Fearing, and would have taken his judges and would have said to them, with some scorn—Go to, and pass the time of your sojourning here with something of the same silence and the same fear! Christian's excuse for falling into the Slough was that fear so followed him that he fled the next way, and so fell in. But Mr. Fearing had no such fear behind him in his city as Christian had in his. All Mr. Fearing's fears were within himself. If you can take up the distinction between actual and indwelling sin, between guilt and corruption, you have already in that the whole key to Mr. Fearing. He was blamed and counselled and corrected and pitied and patronised by every morning-cloud and early-dew neophyte, while all the time he lived far down from the strife of tongues where the root of the matter strikes its deep roots still deeper every day. "It took him a whole month," tells Greatheart, "to face the Slough. But he would not go back neither. Till, one sunshiny morning, nobody ever knew how, he ventured, and so got over. But the fact of the matter is," said the shrewd-headed guide, "Mr. Fearing had, I think, a slough of despond in his own mind; and a slough that he carried everywhere with him." Yes, that was it. Greatheart in that has hit the nail on the head. With one happy stroke he has given us the whole secret of poor Mr. Fearing's life- long trouble. Just so; it was the slough in himself that so kept poor Mr. Fearing back. This poor pilgrim, who had so little to fear in his past life, had yet so much scum and filth, spume and mire in his present heart, that how to get on the other side of that cost him not a month's roaring only, but all the months and all the years till he went over the River not much above wet-shod. And, till then, not twenty million cart- loads of wholesome instructions, nor any number of good and substantial steps, would lift poor Mr. Fearing over the ditch that ran so deep and so foul continually within himself. "Yes, he had, I think, a slough of despond in his mind, a slough that he carried everywhere with him, or else he never could have been the man he was." I, for one, thank the great-hearted guide for that fine sentence.

2. It was a sight to see poor Mr. Fearing at the wicket gate. "Knock, and it shall be opened unto you." He read the inscription over the gate a thousand times, but every time he read it his slough-filled heart said to him, Yes, but that is not for such as you. Pilgrim after pilgrim came up the way, read the writing, knocked, and was taken in; but still Mr. Fearing stood back, shaking and shrinking. At last he ventured to take hold of the hammer that hung on the gate and gave with it a small rap such as a mouse might make. But small as the sound was, the Gatekeeper had had his eye on his man all the time out of his watch-window; and before Mr. Fearing had time to turn and run, Goodwill had him by the collar. But that sudden assault only made Mr. Fearing sink to the earth, faint and half-dead. "Peace be to thee, O trembling man!" said Goodwill. "Come in, and welcome!" When he did venture in, Mr. Fearing's face was as white as a sheet. You would have said that an officer had caught a thief if you had seen poor Mr. Fearing hiding his face, and the Gatekeeper hauling him in. And not all the entertainment for which the Gate was famous, nor all the encouragement that Goodwill was able to speak, could make terrified Mr. Fearing for once to smile. A more hard- to-entertain pilgrim, all the Gate declared when he had gone, they had never had in their hospitable house.

3. "So he came," said the guide, "till he came to our House; but as he behaved himself at the Gate, so he did at my Master the Interpreter's door. He lay about in the cold a good while before he would adventure to call. Yet he would not go back neither. And the nights were cold and long then. At last I think I looked out of the window, and perceiving a man to be up and down about the door, I went out to him, and asked what he was; but, poor man, the water stood in his eyes. So I perceived what he wanted. I went in, therefore, and told it in the house, and we showed the thing to our Lord. So He sent me out again to entreat him to come in, but I dare say I had hard work to do it. At last he came in, and I will say that for my Lord, He carried it wonderful lovingly to Mr. Fearing. There were but a few good bits at the table, but some of it was laid upon his trencher." In this way the guide tells us his first introduction to Mr. Fearing, and how Mr. Fearing behaved himself in the Interpreter's House. For instance, in the parlour full of dust, when the Interpreter said that the dust is original sin and inward corruption, you would have thought that the Interpreter had stabbed poor Mr. Fearing to the heart, so did he break out and weep. Before the damsel could come with the pitcher, Mr. Fearing's eyes alone would have laid the dust, they were such a fountain of tears. When he saw Passion and Patience, each one in his chair—"I am that child in rags," said Mr. Fearing; "I have already received all my good things!" Also, at the wall where the fire burned because oil was poured into it from the other side, he perversely turned that fire also against himself. And when they came to the man in the iron cage, you could not have told whether the miserable man inside the cage or the miserable man outside of it sighed the loudest. And so on, through all the significant rooms. The spider-room overwhelmed him altogether, till his sobs and the beating of his breast were heard all over the house. The robin also when gobbling up spiders he made an emblem of himself, and the tree that was rotten at the heart,—till the Interpreter's patience with this so perverse pilgrim was fairly worn out. So the Interpreter shut up his significant rooms, and had this so troublesome pilgrim into his own chamber, and there carried it so tenderly to Mr. Fearing that at last he did seem to have taken some little heart of grace. "And then we," said Greatheart, "set forward, and I went before him; but the man was of few words, only he would often sigh aloud."

4. "Dumpish at the House Beautiful" is his biographer's not very respectful comment on the margin of the history. There were too many merry-hearted damsels running up and down that house for Mr. Fearing. He could not lift his eyes but one of those too-tripping maidens was looking at him. He could not stir a foot but he suddenly ran against a talking and laughing bevy of them. There was one thing he loved above everything, and that was to overhear the talk that went on at that season in that house about the City above, and about the King of that City, and about His wonderful ways with pilgrims, and the entertainment they all got who entered that City. But to get a word out of Mr. Fearing upon any of these subjects,—all the king's horses could not have dragged it out of him. Only, the screen was always seen to move during such conversations, till it soon came to be known to all the house who was behind the screen. And the talkers only talked a little louder as the screen moved, and took up, with a smile to one another, another and a yet more comforting topic.

The Rarity Rooms also were more to Mr. Fearing than his necessary food. He would be up in the morning and waiting at the doors of those rooms before the keepers had come with their keys. And they had to tell him that the candles were to be put out at night before he would go away. He was always reading, as if he had never read it before, the pedigree of the Lord of the Hill. Moses' rod, Shamgar's goad, David's sling and stone, and what not—he laughed and danced and sang like a child around these ancient tables. The armoury-room also held him, where were the swords, and shields, and helmets, and breast-plates, and shoes that would not wear out. You would have thought you had your man all right as long as you had him alone among these old relics; but, let supper be ready, and the house gathered, and Mr. Fearing was as dumpish as ever. Eat he would not, drink he would not, nor would he sit at the same table with those who ate and drank with such gladness. I remembered Mr. Fearing at the House Beautiful when I was present at a communion season some time back in Ross-shire. The church was half full of Mr. Fearing's close kindred that communion morning. For, all that the minister himself could do, and all that the assisting minister could do—no! to the table those self-examined, self-condemned, fear-filled souls would not come. The two ministers, like Mr. Greatheart's Master, carried it wonderful lovingly with those poor saints that day; but those who are in deed, and not in name only, passing the time of their sojourning here in fear—they cannot all at once be lifted above all their fears, even by the ablest action sermons, or by the most wise and tender table-addresses. And, truth to tell, though you will rebuke me all the way home to-night for saying it, my heart sat somewhat nearer to those old people who were perhaps a little too dumpish in their repentance and their faith and their hope that morning, than it did to those who took to the table with a light heart. I know all your flippant cant about gospel liberty and against Highland introspection, as you call it—as well as all your habitual neglect of a close and deep self-examination, as Paul called it; but I tell you all to-night that it would be the salvation of your soul if you too worked your way up to every returning Lord's table with much more fear and much more trembling. Let a man examine himself, Saxon as well as Celt, in Edinburgh as well as in Ross-shire, and so let him eat of that flesh and drink of that blood. "These pills," said Mr. Skill, "are to be taken three at a time fasting in half a quarter of a pint of the tears of repentance; these pills are good to prevent diseases, as well as to cure when one is sick. Yea, I dare say it, and stand to it, that if a man will but use this physic as he should, it will make him live for ever. But thou must give these pills no other way but as I have prescribed; for, if you do, they will do no good." "Then he and I set forward," said the guide, "and I went before; but my man was of but few words, only he would often sigh aloud."

5. As to the Hill Difficulty, that was no stick at all to Mr. Fearing; and as for the lions, he pulled their whiskers and snapped his fingers in their dumfoundered faces. For you must know that Mr. Fearing's trouble was not about such things as these at all; his only fear was about his acceptance at last. He beat Mr. Greatheart himself at getting down into the Valley of Humiliation, till the guide was fain to confess that he went down as well as he ever saw man go down in all his life. This pilgrim cared not how mean he was, so he might be but happy at last. That is the reason why so many of God's best saints take so kindly and so quietly to things that drive other men mad. You wonder sometimes when you see an innocent man sit down quietly under accusations and insults and injuries that you spend all the rest of your life resenting and repaying. And that is the reason also that so many of God's best saints in other ages and other communions used to pursue evangelical humility and ascetic poverty and seclusion till they obliterated themselves out of all human remembrance, and buried themselves in retreats of silence and of prayer. Yes, you are quite right. A garment of sackcloth may cover an unsanctified heart; and the fathers of the desert did not all escape the depths of Satan and the plague of their own heart. Quite true. A contrite heart may be carried about an applauding city in a coach and six; and a crucified heart may be clothed in purple and fine linen, and may fare sumptuously every day. A saint of God will sometimes sit on a throne with a more weaned mind than that with which Elijah or the Baptist will macerate themselves in the wilderness. Every man who is really set on heaven must find his own way thither; and he who is really intent on his own way thither will neither have the time nor the heart to throw stones at his brother who thinks he has discovered his own best way. All the pilgrims who got to the City at last did not get down Difficulty and through Humiliation so well as Mr. Fearing did; nor was it absolutely necessary that they should. It was not to lay down an iron-fast rule for others, but it was only to amuse the way with his account of Mr. Fearing, that the guide went on to say: "Yes, I think there was a kind of sympathy betwixt that valley and my man. For I never saw him better in all his pilgrimage than when he was in that valley. For here he would lie down, embrace the ground, and kiss the very flowers that grew in this valley. He would now be up every morning by break of day, tracing and walking to and fro in that valley."

6. Now, do you think you could guess how Mr. Fearing conducted himself in Vanity Fair? Your guess is important to us and to you to-night; for it will show whether or no John Bunyan and Mr. Greatheart have spent their strength for nought and in vain on you. It will show whether or no you have got inside of Mr. Fearing with all that has been said; and thus, inside of yourself. Guess, then. How did Mr. Fearing do in Vanity Fair, do you think? To give you a clue, recollect that he was the timidest of souls. And remember how you have often been afraid to look at things in a shop window lest the shopkeeper should come out and hold you to the thing you were looking at. Remember also that you are the life-long owners of some things just because they were thrown at your head. Remember how you sauntered into a sale on one occasion, and, out of sheer idleness and pure fun, made a bid, and to your consternation the encumbrance was knocked down to your name; and it fills up your house to- day till you would give ten times its value to some one to take it away for ever out of your sight. Well, what was it that those who were so shamelessly and so pesteringly cadging about places, and titles, and preferments, and wives, and gold, and silver, and such like—what was it they prevailed on this poor stupid countryman to cheapen and buy? Do you guess, or do you give it up? Well, Greatheart himself was again and again almost taken in; and would have been had not Mr. Fearing been beside him. But Mr. Fearing looked at all the jugglers, and cheats, and knaves, and apes, and fools as if he would have bitten a firebrand. "I thought he would have fought with all the men of the fair; I feared there we should have both been knock'd o' th' head, so hot was he against their fooleries." And then—for Greatheart was a bit of a philosopher, and liked to entertain and while the away with tracing things up to their causes—"it was all," he said, "because Mr. Fearing was so tender of sin. He was above many tender of sin. He was so afraid, not for himself only, but of doing injury to others, that he would deny himself the purchase and possession and enjoyment even of that which was lawful, because he would not offend." "All this while," says Bunyan himself, in the eighty- second paragraph of Grace Abounding, "as to the act of sinning I was never more tender than now. I durst not take a pin or a stick, though but so big as a straw, for my conscience now was sore and would smart at every touch. I could not now tell how to speak my words for fear I should misplace them." "The highest flames," says Jeremy Taylor in his Life of Christ, "are the most tremulous."

7. "But when he was come at the river where was no bridge, there, again, Mr. Fearing was in a heavy case. Now, he said, he should be drowned for ever, and so never see that Face with comfort that he had come so many miles to behold. And here also I took notice of what was very remarkable; the water of that river was lower at this time than ever I saw it in all my life, so he went over at last not much above wet-shod." Then said Christiana, "This relation of Mr. Fearing has done me good. I thought nobody had been like me, but I see there was some semblance betwixt this good man and I, only we differed in two things. His troubles were so great that they broke out, but mine I kept within. His also lay so hard upon him that he could not knock at the houses provided for entertainment, but my trouble was always such that it made me knock the louder." "If I might also speak my heart," said Mercy, "I must say that something of him has also dwelt in me. For I have ever been more afraid of the lake, and the loss of a place in Paradise, than I have been of the loss of other things. Oh! thought I, may I have the happiness to have a habitation there: 'tis enough though I part with all the world to win it." Then said Matthew, "Fear was one thing that made me think that I was far from having that within me that accompanies salvation; but if it was so with such a good man as he, why may it not also go well with me?" "No fears, no grace," said James. "Though there is not always grace where there is fear of hell; yet, to be sure, there is no grace where there is no fear of God." "Well said, James," said Greatheart; "thou hast hit the mark, for the fear of God is the beginning of wisdom; and, to be sure, they that want the beginning have neither middle nor end." But we shall here conclude our discourse of Mr. Fearing after we have sent after him this farewell:—

"It is because Then thou didst fear, that now thou dost not fear. Thou hast forestalled the agony, and so For thee the bitterness of death is past. Also, because already in thy soul The judgment is begun. That day of doom, One and the same for this collected world— That solemn consummation for all flesh, Is, in the case of each, anticipate Upon his death; and, as the last great day In the particular judgment is rehearsed, So now, too, ere thou comest to the Throne, A presage falls upon thee, as a ray Straight from the Judge, expressive of thy lot. That calm and joy uprising in thy soul Is first-fruit to thy recompense, And heaven begun."



FEEBLE-MIND

"Comfort the feeble-minded."—Paul.

Feeble-mind shall first tell you his own story in his own words, and then I shall perhaps venture a few observations upon his history and his character.

"I am but a sickly man, as you see," said Feeble-mind to Greatheart, "and because Death did usually knock once a day at my door, I thought I should never be well at home. So I betook myself to a pilgrim's life, and have travelled hither from the town of Uncertain, where I and my father were born. I am a man of no strength at all of body, nor yet of mind; but would, if I could, though I can but crawl, spend my life in the pilgrim's way. When I came at the gate that is at the head of the way, the Lord of that place did entertain me freely. Neither objected he against my weakly looks, nor against my feeble mind; but gave me such things as were necessary for my journey, and bade me hope to the end. When I came to the house of the Interpreter I received much kindness there; and, because the Hill Difficulty was judged too hard for me, I was carried up that hill by one of his servants. Indeed I have found much relief from pilgrims, though none were willing to go so softly as I am forced to do. Yet, still, as they came on, they bid me be of good cheer, and said that it was the will of their Lord that comfort should be given to the feeble- minded, and so went on their own pace. I look for brunts by the way; but this I have resolved on, to wit, to run when I can, to go when I cannot run, and to creep when I cannot go. As to the main, I thank Him that loves me, I am fixed. My way is before me, my mind is beyond the river that has no bridge, though I am, as you see, but of a feeble mind."

Then said old Mr. Honest, "Have you not some time ago been acquainted with one Mr. Fearing, a pilgrim?" "Acquainted with him! yes. He came from the town of Stupidity, which lies four degrees to the northward of the City of Destruction, and as many off where I was born. Yet we were well acquainted; for, indeed, he was mine uncle, my father's brother. He and I have been much of a temper; he was a little shorter than I, but yet we were much of a complexion." "I perceive that you know him," said Mr. Honest, "and I am apt to believe also that you were related one to another; for you have his whitely look, a cast like his with your eye, and your speech is much alike."

"Alas!" Feeble-mind went on, "I want a suitable companion. You are all lusty and strong, but I, as you see, am weak. I choose therefore rather to come behind, lest, by reason of my many infirmities, I should be both a burden to myself and to you. I am, as I said, a man of a weak and feeble mind, and shall be offended and made weak at that which others can bear. I shall like no laughing; I shall like no gay attire; I shall like no unprofitable questions. Nay, I am so weak a man as to be offended with what others have a liberty to do. I do not yet know all the truth. I am a very ignorant Christian man. Sometimes, if I hear some rejoice in the Lord, it troubles me because I cannot do so too. It is with me as with a weak man among the strong, or as with a sickly man among the healthy, or as a lamp despised." "But, brother," said Greatheart, "I have it in commission to comfort the feeble-minded and to support the weak." Thus therefore, they went on—Mr. Greatheart and Mr. Honest went before; Christiana and her children went next; and Mr. Feeble-mind and Mr. Ready-to-halt came behind with his crutches.

1. In the first place, a single word as to Feeble-mind's family tree.

Thackeray says that The Peerage is the Family Bible of every true-born Englishman. Every genuine Englishman, he tells us, teaches that sacred book diligently to his children. He talks out of it to them when he sits in the house and when he walks by the way. He binds it upon his children's hands, and it is as a frontlet between their eyes. He writes its names upon the doorposts of his house, and makes pictures out of it upon his gates. Now, John Bunyan was a born Englishman in his liking for a family tree. He had no such tree himself—scarcely so much as a bramble bush; but, all the same, let the tinker take his pen in hand, and the pedigrees and genealogies of all his pilgrims are sure to be set forth as much as if they were to form the certificates that those pilgrims were to hand in at the gate.

Feeble-mind, then, was of an old, a well-rooted and a wide-spread race. The county of Indecision was full of that ancient stock. They had intermarried in-and-in also till their small stature, their whitely look, the droop of their eye, and their weak leaky speech all made them to be easily recognised wherever they went. It was Feeble-mind's salvation that Death had knocked at his door every day from his youth up. He was feeble in body as well as in mind; only the feebleness of his body had put a certain strength into his mind; the only strength he ever showed, indeed, was the strength that had its roots in a weak constitution at which sickness and death struck their dissolving blows every day. To escape death, both the first and the second death, any man with a particle of strength left would run with all his might; and Feeble-mind had strength enough somewhere among his weak joints to make him say, "But this I have resolved on, to wit, to run when I can, to go when I cannot run, and to creep when I cannot go. As to the main, I am fixed!"

2. At the Wicket Gate pilgrim Feeble-mind met with nothing but the kindest and the most condescending entertainment. It was the gatekeepers way to become all things to all men. The gatekeeper's nature was all in his name; for he was all Goodwill together. No kind of pilgrim ever came wrong to Goodwill. He never found fault with any. Only let them knock and come in and he will see to all the rest. The way is full of all the gatekeeper's kind words and still kinder actions. Every several pilgrim has his wager with all the rest that no one ever got such kindness at the gate as he got. And even Feeble-mind gave the gatekeeper this praise—"The Lord of the place," he said, "did entertain me freely. Neither objected he against my weakly looks nor against my feeble mind. But he gave me such things as were necessary for my journey, and bade me hope to the end." All things considered, that is perhaps the best praise that Goodwill and his house ever earned. For, to receive and to secure Feeble-mind as a pilgrim—to make it impossible for Feeble-mind to entertain a scruple or a suspicion that was not removed beforehand—to make it impossible for Feeble-mind to find in all the house and in all its grounds so much as a straw over which he could stumble—that was extraordinary attention, kindness, and condescension in Goodwill and all his good-willed house. "Go on, go on, dear Mr. Feeble mind," said Goodwill giving his hand to Mr. Fearing's nephew, "go on: keep your feeble mind open to the truth, and still hope to the end!"

3. "As to the Interpreter's House, I received much kindness there." That is all. But in that short speech I think there must he hid no little shame and remorse. No words could possibly be a severer condemnation of Feeble-mind than his own two or three so irrelevant words about the Interpreter's house. No doubt at all, Feeble-mind received kindness there; but that is not the point. That noble house was not built at such cost, and fitted up, and kept open all the year round, and filled with fresh furniture from year to year, merely that those who passed through its significant rooms might report that they had received no rudeness at the hands of the Interpreter. "'Come,' said the Interpreter to Feeble- mind, 'and I will show thee what will be profitable to thee.' So he commanded his man to light the candle and bid Feeble-mind follow him. But it was all to no use. Feeble-mind had neither the taste nor the capacity for the significant rooms. Nay, as one after another of those rich rooms was opened to him, Feeble-mind took a positive dislike to them. Nothing interested him; nothing instructed him. But many things stumbled and angered him. The parlour full of dust, and how the dust was raised and laid; Passion and Patience; the man in the iron cage; the spider-room; the muck-rake room; the robin with its red breast and its pretty note, and yet with its coarse food; the tree, green outside but rotten at the heart,—all the thanks the Interpreter took that day for all that from Feeble-mind was in such speeches as these: You make me lose my head. I do not know where I am. I did not leave the town of Uncertain to be confused and perplexed in my mind with sights and sounds like these. Let me out at the door I came in at, and I shall go back to the gate. Goodwill had none of these unhappy rooms in his sweet house!" Nothing could exceed the kindness of the Interpreter himself; but his house was full of annoyances and offences and obstructions to Mr. Feeble-mind. He did not like the Interpreter's house, and he got out of it as fast as he could, with his mind as feeble as when he entered it; and, what was worse, with his temper not a little ruffled.

And we see this very same intellectual laziness, this very same downright dislike at divine truth, in our own people every day. There are in every congregation people who take up their lodgings at the gate and refuse to go one step farther on the way. A visit to the Interpreter's House always upsets them. It turns their empty head. They do not know where they are. They will not give what mind they have to divine truth, all you can do to draw them on to it, till they die as feeble-minded, as ignorant, and as inexperienced as they were born. They never read a religious book that has any brain or heart in it. The feeble Lives of feeble-minded Christians, written by feeble-minded authors, and published by feeble-minded publishers,—we all know the spoon-meat that multitudes of our people go down to their second childhood upon. Jonathan Edwards—a name they never hear at home, but one of the most masculine and seraphic of interpreters—has a noble discourse on The Importance and Advantage of a thorough Knowledge of Divine Truth. "Consider yourselves," he says, "as scholars or disciples put into the school of Christ, and therefore be diligent to make proficiency in Christian knowledge. Content not yourselves with this, that you have been taught your Catechism in your childhood, and that you know as much of the principles of religion as is necessary to salvation. Let not your teachers have cause to complain that while they spend and are spent to impart knowledge to you, you take little pains to learn. Be assiduous in reading the Holy Scriptures. And when you read, observe what you read. Observe how things come in. Compare one scripture with another. Procure and diligently use other books which may help you to grow in this knowledge. There are many excellent books extant which might greatly forward you in this knowledge. There is a great defect in many, that through a lothness to be at a little expense, they provide themselves with no more helps of this nature." Weighty, wise, and lamentably true words.

"Mundanus," says William Law, "is a man of excellent parts, and clear apprehension. He is well advanced in age, and has made a great figure in business. He has aimed at the greatest perfection in everything. The only thing which has not fallen under his improvement, nor received any benefit from his judicious mind, is his devotion; this is just in the same poor state it was when he was six years of age, and the old man prays now in that little form of words which his mother used to hear him repeat night and morning. This Mundanus that hardly ever saw the poorest utensil without considering how it might be made or used to better advantage, has gone on all his life long praying in the same manner as when he was a child; without ever considering how much better or oftener he might pray; without considering how improvable the spirit of devotion is, how many helps a wise and reasonable man may call to his assistance, and how necessary it is that our prayers should be enlarged, varied, and suited to the particular state and condition of our lives. How poor and pitiable is the conduct of this man of sense, who has so much judgment and understanding in everything but that which is the whole wisdom of man!" How true to every syllable is that! How simple-looking, and yet how manly, and able, and noble! We close our young men's session with Law and Butler to-night, and I cannot believe that our session with those two giants has left one feeble mind in the two classes; they were all weeded out after the first fortnight of the session; though, after all is done, there are still plenty left both among old and young in the congregation. Even Homer sometimes nods; and I cannot but think that John Bunyan has made a slip in saying that Feeble-mind enjoyed the Interpreter's House. At any rate, I wish I could say as much about all the feeble minds known to me.

4. The Hill Difficulty, which might have helped to make a man of Feeble- mind, saw a laughable, if it had not been such a lamentable, spectacle. For it saw this poor creature hanging as limp as wet linen on the back of one of the Interpreter's sweating servants. Your little boy will explain the parable to you. Shall I do this? or, shall I rather do that? asks Feeble-mind at every stop. Would it be right? or, would it be wrong? Shall I read that book? Shall I go to that ball? Shall I marry that man? Tell me what to do. Give me your hand. Take me up upon your back, and carry me over this difficult hill. "I was carried up that," says poor Feeble-mind, "by one of his servants."

5. "The one calamity of Mr. Feeble-mind's history," says our ablest commentator on Bunyan, "was the finest mercy of his history." That one calamity was his falling into Giant Slay-good's hands, and his finest mercy was his rescue by Greatheart, and his consequent companionship with his deliverer, with Mr. Honest, and with Christiana and her party till they came to the river. You constantly see the same thing in the life of the Church and of the Christian Family. Some calamity throws a weak, ignorant, and immoral creature into close contact with a minister or an elder or a Christian visitor, who not only relieves him from his present distress, but continues to keep his eye upon his new acquaintance, introduces him to wise and good friends, invites him to his house, gives him books to read, and keeps him under good influences, till, of a weak, feeble, and sometimes vicious character, he is made a Christian man, till he is able for himself to say, It was good for me to be afflicted; the one calamity of my history has been my best mercy!

6. Feeble-mind, I am ashamed to have to admit, behaved himself in a perfectly scandalous manner at the house of Gaius mine host. He went beyond all bounds during those eventful weeks. Those weeks were one long temptation to Feeble-mind—and he went down in a pitiful way before his temptation. Two marriages and two honeymoons, with suppers and dances every night, made the old hostelry like very Pandemonium itself to poor Feeble-mind. He would have had Matthew's and James's marriages conducted next door to a funeral. Because he would not eat flesh himself, he protested against Gaius killing a sheep. "Man," said old Honest, almost laying his quarterstaff over Feeble-mind's shoulders—"Man, dost thou think because thou art virtuous, there shall be no more cakes and ale?" "I shall like no laughing," said Feeble-mind; "I shall like no gay attire; I shall like no unprofitable questions." I think it took some self-conceit to refuse to sit at table beside Christiana because of her gay attire. And I hope Mercy did not give up dressing well, even after she was married, to please that weak-minded old churl. And as to unprofitable questions—we are all tempted to think that question unprofitable which our incapacity or our ignorance keeps us silent upon at table. We think that topic both ill-timed and impertinent and unsafe to which we are not invited to contribute anything. "I am a very ignorant man," he went on to say; and, if that was said in any humility, Feeble-mind never said a truer word. "It is with me as it is with a weak man among the strong, or as with a sick man among the healthy, or as a lamp despised in the thought of him that is at ease." All which only brought Greatheart out in his very best colours. "But, brother," said the guide, "I have it in commission to comfort the feeble-minded, and to support the weak. You must needs go along with us; we will wait for you, we will lend you our help, we will deny ourselves of some things, both opinionative and practical, for your sake; we will not enter into doubtful disputations before you; we will be made all things to you rather than that you shall be left behind."

7. The first thing that did Mr. Feeble-mind any real good was his being made military guard over the women and the children while the men went out to demolish Doubting Castle. Quis custodiet? you will smile and say when you hear that. Who shall protect the protector? you will say. But wait a little. Greatheart knew his business. For not only did Feeble-mind rise to the occasion, when he was put to it; but, more than that, he was the soul of good company at supper-time that night. "Jocund and merry" are the very words. Yes; give your feeble and fault-finding folk something to do. Send them to teach a class. Send them down into a mission district. Lay a sense of responsibility upon them. Leave them to deal with this and that emergency themselves. Cease carrying them on your back, and lay weak and evil and self-willed people on their back. Let them feel that they are of some real use. As Matthew Arnold says, Let the critic but try practice, and you will make a new man of him. As Greatheart made of Feeble-mind by making him mount guard over the Celestial caravan while the fighting men were all up at Doubting Castle.

8. "Mark this," says Mr. Feeble-mind's biographer on the early margin of his history, lest we should be tempted to forget the good parts of this troublesome and provoking pilgrim—"Mark this." This, namely, which Feeble-mind says to his guide. "As to the main, I thank Him that loves me, I am fixed. My way is before me, my mind is beyond the river that has no bridge, though I am, as you see, but of a feeble mind." And that leads us with returning regard and love to turn to the end of his history, where we read: "After this Mr. Feeble-mind had tidings brought him that the post sounded his horn at his chamber door. Then he came in and told him, saying, I am come to tell thee that thy Master hath need of thee, and that in very little time thou must behold His face in brightness. Then Mr. Feeble-mind called for his friends, and told them what errand had been brought to him, and what token he had received of the truth of the message. As for my feeble mind he said, that I shall leave behind me, for I shall have no need of that in the place whither I go. Nor is it worth bestowing upon the poorest pilgrim. Wherefore, when I am gone, I desire that you would bury it in a dung-hill. This done, and the day being come in which he was about to depart, he entered the river as the rest. His last words were, Hold out, faith and patience! So he went over to the other side."



GREAT-HEART

"—when thou shalt enlarge my heart."—David.

On Sabbath, the 12th December 1886, I heard the late Canon Liddon preach a sermon in St. Paul's Cathedral, in which he classed Oliver Cromwell with Alexander the Sixth and with Richard the Third. I had taken my estimate of the great Protector's character largely from Carlyle's famous book, and you can judge with what feelings I heard the canon's comparison. And, besides, I had been wont to think of the Protector as having entered largely into John Bunyan's portrait of Greatheart, the pilgrim guide. And the researches and the judgments of Dr. Gardiner have only gone to convince me, the eloquent canon notwithstanding, that Bunyan could not have chosen a better contemporary groundwork for his Greatheart than just the great Puritan soldier. Cromwell's "mental struggles before his conversion," his life-long "searchings of heart," his "utter absence of vindictiveness," his unequalled capacity for "seeing into the heart of a situation," and his own "all-embracing hospitality of heart"—all have gone to reassure me that my first guess as to Bunyan's employment of the Protector's matchless personality and services had not been so far astray. And the oftener I read the noble history of Greatheart, the better I seem to hear, beating behind his fine figure, by far the greatest heart that ever ruled over the realm of England.

1. The first time that we catch a glimpse of Greatheart's weather-beaten and sword-seamed face is when he is taking a stolen look out of the window at Mr. Fearing, who is conducting himself more like a chicken than a man around the Interpreter's door. And from that moment till Mr. Fearing shouted "Grace reigns!" as he cleared the last river, never sportsman surely stalked a startled deer so patiently and so skilfully and so successfully as Greatheart circumvented that chicken-hearted pilgrim. "At last I looked out of the window, and perceiving a man to be up and down about the door, I went out to him and asked him what he was; but, poor man, the water stood ill his eyes. So I perceived what he wanted. I went in, therefore, and told it in the house, and we showed the thing to our Lord. So He sent me out again to entreat him to come in; but I dare say I had hard work to do it." Greatheart's whole account of Mr. Fearing always brings the water to my eyes also. It is indeed a delicious piece of English prose. If I were a professor of belles lettres instead of what I am, I would compel all my students, under pain of rustication, to get those three or four classical pages by heart till they could neither perpetrate nor tolerate bad English any more. This camp-fire tale, told by an old soldier, about a troublesome young recruit and all his adventures, touches, surely, the high-water mark of sweet and undefiled English. Greatheart was not the first soldier who could handle both the sword and the pen, and he has not been the last. But not Caesar and not Napier themselves ever handled those two instruments better.

2. Greatheart had just returned to his Master's house from having seen Mr. Fearing safely through all his troubles and well over the river, when, behold, another caravan of pilgrims is ready for his convoy. For Greatheart, you must know, was the Interpreter's armed servant. When at any time Greatheart was off duty, which in those days was but seldom, he took up his quarters again in the Interpreter's house. As he says himself, he came back from the river-side only to look out of the Interpreter's window to see if there was any more work on the way for him to do. And, as good luck would have it, as has been said, the guide was just come back from his adventures with Mr. Fearing when a pilgrim party, than which he had never seen one more to his mind, was introduced to him by his Master, the Interpreter. "The Interpreter," so we read at this point, "then called for a man-servant of his, one Greatheart, and bid him take sword, and helmet, and shield, and take these, my daughters," said he, "and conduct them to the house called Beautiful, at which place they will rest next. So he took his weapons and went before them, and the Interpreter said, God-speed."

3. Now I saw in my dream that they went on, and Greatheart went before them, so they came to the place where Christian's burden fell off his back and tumbled into a sepulchre. Here, then, they made a pause, and here also they blessed God. "Now," said Christiana, "it comes to my mind what was said to us at the gate; to wit, that we should have pardon by word and by deed. What it is to have pardon by deed, Mr. Greatheart, I suppose you know; wherefore, if you please, let us hear your discourse thereof." "So then, to speak to the question," said Greatheart. You have all heard about the "question-day" at Highland communions. That day is so called because questions that have arisen in the minds of "the men" in connection with doctrine and with experience are on that day set forth, debated out, and solved by much meditation and prayer; age, saintliness, doctrinal and experimental reading, and personal experience all making their contribution to the solution of the question in hand. Just such a question, then, and handled in such a manner, was that question which whiled the way and cheated the toil till the pilgrims came to the House Beautiful. The great doctrinal and experimental Puritans, with Hooker at their head, put forth their full strength and laid out their finest work just on this same question that Christiana gave out at the place, somewhat ascending, upon which stood a cross, and a little below, in the bottom, a sepulchre. But not the great Comment on The Galatians itself, next to the Holy Bible as it is, as most fit for a wounded conscience; no, nor that perfect mass of purest gold, The Learned Discourse of Justification, nor anything else of that kind known to me, is for one moment, to compare in beauty, in tenderness, in eloquence, in scriptural depth, and in scriptural simplicity with Greatheart's noble resolution of Christiana's question which he made on the way from the Interpreter's house to the House Beautiful. "This is brave!" exclaimed that mother in Israel, when the guide had come to an end. "Methinks it makes my heart to bleed to think that He should bleed for me. O Thou loving One! O Thou blessed One! Thou deservest to have me, for Thou hast bought me. No marvel that this made the water to stand in my husband's eyes, and that it made him trudge so nimbly on. O Mercy, that thy father and thy mother were here; yea, and Mrs. Timorous too! Nay, I wish now with all my heart that here was Madam Wanton too. Surely, surely their hearts would be affected here!" Promise me to read at home Greatheart's discourse on the Righteousness of Christ, and you will thank me for having exacted the promise.

The incongruity of a soldier handling such questions, and especially in such a style, has stumbled some of John Bunyan's fault-finding readers. The same incongruity stumbled "the Honourable Colonel Hacker, at Peebles or elsewhere," to whom Cromwell sent these from Edinburgh on the 25th December 1650—"But indeed I was not satisfied with your last speech to me about Empson, that he was a better preacher than fighter or soldier—or words to that effect. Truly, I think that he that prays and preaches best will fight best. I know nothing that will give like courage and confidence as the knowledge of God in Christ will; and I bless God to see any in this army able and willing to impart the knowledge they have for the good of others. I pray you receive Captain Empson lovingly: I dare assure you he is a good man and a good officer; I would we had no worse."

4. "Will you not go in and stay till morning?" said the porter to Greatheart, at the gate of the House Beautiful. "No," said the guide; "I will return to my lord to-night." "O sir!" cried Christiana and Mercy, "we know not how to be willing you should leave us in our pilgrimage. Oh that we might have your company till our journey's end." Then said James, the youngest of the boys, "Pray be persuaded to go with us and help us, because we are so weak and the way so dangerous as it is." "I am at my lord's commandment," said Greatheart. "If he shall allow me to be your guide quite through, I shall willingly wait upon you. But here you failed at first; for when he bid me come thus far with you, then you should have begged me of him to have gone quite through with you, and he would have granted your request. However, at present, I must withdraw, and so, good Christiana, Mercy, and my brave children, adieu!" "Help lost for want of asking for," is our author's condemnatory comment on the margin at this point in the history. And there is not a single page in my history, or in yours, my brethren, on which the same marginal lament is not written. What help we would have had on our Lord's promise if we had but taken the trouble to ask for it! And what help we once had, and have now lost, just because when we had it we did not ask for a continuance of it! "No," said Greatheart to the porter, and to the two women, and to James—"No. I will return to my lord to-night. I am at my lord's commandment; only, if he shall still allot me I shall willingly wait upon you."

Now, what with the House Beautiful, so full of the most delightful company; what with music in the house and music in the heart; what with Mr. Brisk's courtship of Mercy, Matthew's illness, Mr. Skill's cure of the sick man, and what not—a whole month passed by like a day in that so happy house. But at last Christiana and Mercy signified it to those of the house that it was time for them to be up and going. Then said Joseph to his mother, "It is convenient that you send back to the house of Mr. Interpreter to pray him to grant that Mr. Greatheart should be sent to us that he may be our conductor the rest of our way." "Good boy," said she, "I had almost forgot." So she drew up a petition and prayed Mr. Watchful the porter to send it by some fit man to her good friend, Mr. Interpreter; who, when it was come and he had seen the contents of the petition, said to the messenger, "Go, tell them that I will send him." . . . Now, about this time one knocked at the door. So the porter opened, and, behold, Mr. Greatheart was there! But when he came in, what joy was there! Then said Mr. Greatheart to the two women, "My lord has sent each of you a bottle of wine, and also some parched corn, together with a couple of pomegranates. He has also sent the boys some figs and raisins to refresh you on your way." "The weak may sometimes call the strong to prayers," I read again in the margin opposite the mention of Joseph's name. Not that I am strong, and not that she is weak, but one of my people I spent an hour with last afternoon whom you would to a certainty have called weak had you seen her and her surrounding,—she so called me to prayer that I had to hurry home and go straight to it. And all last night and all this morning I have had as many pomegranates as I could eat and as much wine as I could drink. Yes; you attend to what the weakest will sometimes say to you, and they will often put you on the way to get Greatheart back again with a load of wines and fruits and corn on his shoulder to refresh you on your journey. "Good boy!" said Christiana to Joseph her youngest son, "Good boy! I had almost forgot!"

5. When old Mr. Honest began to nod after the good supper that Gaius mine host gave to the pilgrims, "What, sir," cried Greatheart, "you begin to be drowsy; come, rub up; now here's a riddle for you." Then said Mr. Honest, "Let's hear it." Then said Mr. Greatheart,

"He that will kill, must first be overcome; Who live abroad would, first must die at home."

"Hah!" said Mr. Honest, "it is a hard one; hard to expound, and harder still to practise." Yes; this after-supper riddle of Mr. Greatheart is a hard one in both respects; and for this reason, because the learned and much experienced guide—learned with all that his life-long quarters in the Interpreter's House could teach him, and experienced with a lifetime's accumulated experience of the pilgrim life—has put all his learning and all his life into these two mysterious lines. But old Honest, once he had sufficiently rubbed up his eyes and his intellects, gave the answer:

"He first by grace must conquered be That sin would mortify. And who, that lives, would convince me, Unto himself must die."

Exactly; shrewd old Honest; you have hit off both Greatheart and his riddle too. You have dived into the deepest heart of the Interpreter's man-servant. "The magnanimous man" was Aristotle's masterpiece. That great teacher of mind and morals created for the Greek world their Greatheart. But, "thou must understand," says Bunyan to his readers, "that I never went to school to Aristotle or Plato. No; but to Paul, who taught Bunyan that what Aristotle calls magnanimity is really pride—taught him that, till there is far more of the Christian religion in those two doggerel lines at Gaius's supper-table than there is in all The Ethics taken together. And it is only from a personal experience of the same life as that which the guide puts here into his riddle that any man's proud heart will become really humble and thus really great, really enlarged, and of an all-embracing hospitality like Cromwell's and Greatheart's and John Bunyan's own. Would you, then, become a Greatheart too? And would you be employed in your day as they were employed in their day? Then expound to yourself, and practise, and follow out that deep riddle with which Greatheart so woke up old Honest:

"He that will kill, must first be overcome; Who live abroad would, first must die at home.

6. Greatheart again and again at the river-side, Greatheart sending pilgrim after pilgrim over the river with rapture, and he himself still summoned to turn his back on the Celestial City, and to retrace his steps through the land of Beulah, through the Valley of the Shadow of Death, and through the Valley of Humiliation, and back to the Interpreter's house to take on another and another and another convoy of fresh pilgrims, and his own abundant entrance still put off and never to come,—our hearts bleed for poor Greatheart. Back and forward, back and forward, year after year, this noble soul uncomplainingly goes. And, ever as he waves his hand to another pilgrim entering with trumpets within the gates, he salutes his next pilgrim charge with the brave words: "Yet what I shall choose I wot not. For I am in a strait betwixt two: having a desire to depart and to be with Christ. Nevertheless to abide in the flesh is more needful for you, for your furtherance and joy of faith by my coming to you again." If Greatheart could not "usher himself out of this life" along with Christiana, and Mercy, and Mr. Honest, and Standfast, and Valiant-for-truth—if he had still to toil back and bleed his way up again at the head of another happy band of pilgrims—well, after all is said, what had the Celestial City itself to give to Greatheart better than such blessed work? With every such returning journey he got a more and more enlarged, detached, hospitable, and Christ-like heart, and the King's palace in very glory itself had nothing better in store for this soldier-guide than that. A nobler heaven Greatheart could not taste than he had already in himself, as he championed another and another pilgrim company from his Master's earthly gate to his Master's heavenly gate. Like Paul, his apostolic prototype, Greatheart sometimes vacillated just for a moment when he came a little too near heaven, and felt its magnificent and almost dissolving attractions full in his soul. You will see Greatheart's mind staggering for a moment between rest and labour, between war and peace, between "Christ" on earth and "Christ" in heaven—you will see all that set forth with great sympathy and great ability in Principal Rainy's new book on Paul's Epistle to the Philippians, and in the chapter entitled, The Apostle's Choice between Living and Dying.

Then there came a summons for Mr. Standfast. At which he called to him Mr. Greatheart, and said unto him, "Sir, although it was not my hap to be much in your good company in the days of my pilgrimage, yet, since the time I knew you, you have been profitable to me. When I came from home I left behind me a wife and five small children. Let me entreat you, at your return (for I know that you will go and return to your master's house in hopes that you may be a conductor to more of the holy pilgrims), that you send to my family and let them be acquainted with all that hath and shall happen to me. Tell them, moreover, of my happy arrival to this place, and of the present late blessed condition I am in, and so on for many other messages and charges." Yes, Mr. Standfast; very good. But I would have liked you on your deathbed much better if you had had a word to spare from yourself and your wife and your children for poor Greatheart himself, who had neither wife nor children, nor near hope of heaven, but only your trust and charge and many suchlike trusts and charges to carry out when you are at home and free of all trust and all charge and all care. But yours is the way of all the pilgrims—so long, at least, as they are in this selfish life. Let them and their children only be well looked after, and they have not many thoughts or many words left for those who sweat and bleed to death for them and theirs. They lean on this and that Greatheart all their own way up, and then they leave their widows and children to lean on whatever Greatheart is sent to meet them; but it is not one pilgrim in ten who takes the thought or has the heart to send a message to Mr. Greatheart himself for his own consolation and support. I read that Mr. Ready-to-halt alone, good soul, had the good feeling to do it. He thanked Mr. Greatheart for his conduct and for his kindness, and so addressed himself to his journey. All the same, noble Greatheart! go on in thy magnanimous work. Take back all their errands. Seek out at any trouble all their wives and children. Embark again and again on all thy former battles and hardships for the good of other men. But be assured that all this thy labour is not in vain in thy Lord. Be well assured that not one drop of thy blood or thy sweat or thy tears shall fall to the ground on that day when they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever. Go back, then, from thy well-earned rest, O brave Greatheart! go back to thy waiting task. Put on again thy whole armour. Receive again, and again fulfil, thy Master's commission, till He has no more commissions left for thy brave heart and thy bold hand to execute. And, one glorious day, while thou art still returning to thy task, it shall suddenly sound in thy dutiful ears:—"Well done! good and faithful servant!" And then thou too