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and yet be no christian: therefore your sign of it is not true. Indeed to know is a thing that pleaseth talkers and boasters; but to do is that which pleaseth God. Not that the heart can be good without knowledge; for without that the heart is naught. There are therefore two sorts of knowledge; knowledge that resteth in the bare speculation of things, and knowledge that is accompanied with the grace of faith and love, which puts a man upon doing even the will of God from the heart; the first of these will serve the talker; but without the other the true christian is not content: "Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart."1
Talk. You lie at the catch again; this is not fo* edification.
Faith. Well, if you please, propound another sign how y this work of grace discovereth itself where it is.
Talk. Not I; for I see we shall not agree.
Faith. Well, if you will not, will you give me leave to do it?
Talk. You may use your liberty.
Faith. A work of grace in the soul discovereth itself, either to him that hath it, or to standers by.
To him that hath it, thus: it gives him conviction of sin, especially of. the defilement of his nature, and the sin of unbelief, for the sake of which he is sure to be damned, if he findeth not mercy at God's hand by faith in Jesus Christ? This sight and sense of things worketh in him sorrow and shame for sin; he fmdeth, moreover, revealed in him the Saviour of the world, Snd the absolute necessity of closing with him for life; at the which he findeth hungerings and thirstings after him; to which hungerings, &c. the promise is made.3 Now according to the strength or weakness of his faith in his Saviour, so is his joy and peace, so is his love to holiness, so are his desires to know him more, and also to serve him in this world. But though, I say, it discovereth itself thus unto him, yet it is but seldom that he is able to conclude
1 Psal. cxix. 34. 2 Mark xvi. 16. John xvi. 8, 9. Rom. vii. 24, 3 Psal. ixxviii. 18. Jer. xxxi»19. Matt r, 6. AcU iv. Jg, Gal. i. 15, 16. Rev. xxi. 6.
that this is a work of grace; because his corruptions now, and his abused reason, make his mind to misjudge in this matter: therefore in him that hath his work there is required a very sound judgment before he can with steadiness conclude that this is a work of grace.
To others it is thus discovered: 1 By an experimental confession of his faith in Christ.—2. By a life answerable to that confession; to wit, a life of holiness; heartholiness, family-holiness (if he hath a family,) and by conversation-holiness in the world; which in the general teacheth him inwardly to abhor his sin, and himself for that, in secret; to suppress it in his family, and to promote holiness in the world; not by talk only, as an hypocrite or talkative person may do, but by a practical subjection in faith and love to the power of the world.1 And now, Sir, as to this brief description of the work of grace, and also the discovery of it, if you have aught to object, object; if not, then give me leave to propound to you a second question.
Talk. Nay, my part is not now to object, but to hear: let me therefore have your second question.
Faith. It is this: Do you experience this first part of the description of it? and doth your life and conversation testify the same? or standeth your religion in word or tongue, and not in deed and truth? Pray, if you in. dine to answer me in this, say no more than you know the God above will say Amen to; and also nothing but what your conscience can justify you in: "for not he that commendeth himself is approved, but whom the Lord commendeth." Besides, to say I am thus and thus, when my conversation and all my neighbours tell me I lie, is great wickedness.
Then Talkative at first began to blush ; but recovering himself; thus he replied: You come now to experience, to conscience, and God; and to appeal to him forjustilication of what is spoken: this kind of discourse I did not expect; nor am I disposed to give an answer to such questions: because I count not myself bound thereto, unless you take upon you to be a catechizer; and though
I. Wl 23. Ezek. xx. 43. Matt. v. 8. John xiv. 15.
you should so do, yet I may refuse to make you my judge. But I pray, will you tell me why you ask me such questions?
Faith. Because I saw you forward to talk, and because I knew not that you had aught else but notion. Besides, to tell you all the truth, I have heard of you, that you are a man whose religion lies in talk, and that your conversation gives this your profession the lie. They say you are a spot among christians; and that religion fareth the worse for your ungodly conversation; that some already have stumbled at your wicked ways, and that more are in danger of being destroyed thereby; your religion and an, alehouse, and coveteousness, and uncleanness, and swearing, and lying, and vain companykeeping, &c. will stand together. The proverb is true of you which is said of a whore; to wit, that ' she is a shame to all women;' so you are a shame to all professors.
Talk. Since you are ready to take up reports, and to judge so rashly as you do, I cannot but conclude you are some peevish or melancholic man, not fit to be discoursed with :—and so, adieu.
Then came up Christian-, and said to his brother, I told you how it would happen ; your words and his lusts could not agree. He had rather leave your company than reform his life; but he is gone, as I said: let him go, the loss is no man's but his own: he has saved us the trouble of going from him; for he continuing (as I suppose he. will do) as he is, he would have been but a blot in your company: besides, the apostle says, "From such withdraw thyself."
Faith. But I am glad we had this little discourse with him; it may happen that he u ill think of it again; however, I have dealt plainly with him, and so am clear of his blood it he pcrisheth.
Chr. You did well to talk so plainly to him as you did; there is but a little of this faithful dealing with men now-a-days, and that makes religion to stink so in the nostrils of many as it doth; for they are these talkative fools, whose religion is only in words, and are debauched and vain in their conversation, that, being so much ad-mittcd into the fellowship of the godly, do puzzle the world, blemish christianity, and grieve the sincere. I wish that all men would deal with such as you have done; then should they be either made more conformable to religion, or the company of saints would be too hot for them. Then did Faithful say—
'How Talkative at first lift up his plumes!
Thus they went on talking of what they had seen by the way, and so made that way easy which would otherwise, no doubt, have been tedious to them: for now they went through a wilderness.
The cruel Persecution of Christian and Faithful, in
NOW when Christian and Faithful were got almost quite out of this wilderness, Faithful chanced to cast his eye back, and espied one coming after them, and he knew him. Oh! said Faithful to his brother, who comes yonder? Then Christian looked and said, It is my good friend Evangelist: Ay, and my good friend too, said Faithful, for it was he that set me the way-to the gate. Now was Evangelist come up unto them, and thus sa-luted them:
Evan. Peace be with you, dearly beloved j and peace be your helpers.
Chr. Welcome, welcome, my good Evangelist; the sight of thy countenance brings to my remembrance thy ancient kindness and unwearied labours for my eternal good.
And a thousand times welcome, said good Faithful; thy company, O sweet Evangelist, how desirable it is to us poor pilgrims!
. Then said Evangelist, How hath it fared with you, my friends, since the time of our last parting? What have. you met with, and how have you behaved yourselves?
Then Christian and Faithful told him of all things that had happened to them in the way; and how, and with what difficulty they had arrived to that place.
Right glad am I, said Evangelist, not that you have met with trials, but that you have been victors, and for that you have, notwithstanding many weaknesses, continued in the way to this very day.
I say, right glad am I of this thing, and that for mine own sake and yours; I have sowed, and you have reaped; .and the day is coming, when both he that sowed and they that reaped, shall rejoice together; that is, if you hold out 5 for in due time ye shall reap if you faint not.' — The crown is before you, and it is an incorruptiblcone; so run, that you may obtain it. Some there be that set out for this crown, and after they have gone far for it, another comesin and takes it from them: Hold fast therefore that you have, let no man take your crown :* You are not yet out of the gunshot of the devil: You have not resisted unto blood, striving against sin: Let the kingdom be always before you, and believe steadfastly concerning things that are invisible: let nothing that is on this side the other world get within you: and above all, look well to your own hearts and to the lusts thereof, for they are "deceitful above all things, and desperately wicked:" set your faces like a flint; you have all power in heaven and earth on your side.
Then Christian thanked him for his exhortation; but told him withal that they would have him speak further to them for their help the rest of the way; and the rather for that they well knew that he was a prophet, and could tell them of things that might happen unto them, and how they might resist and overcome them. — To which request Faithful also consented. So Evangelist began as followeth:
My sons, you have heard in the words of the truth of the gospel, that, "you must through many tribulations enter into the kingdom of heaven." And again, that, "in every city, bonds and afflictions abide oi» you•;" and therefore you cannot expect that you should go long on your pilgrimage without them, in some sort AW. 36. Gal. vi. 9. 2 t Co* ix. 24—27. Rev. iii. U.