he often failed of doing the good which he purposed, and often had occasion to say, "what I hate, that do I." He had holy affections and unholy ones interchangeably, in such rapid succession, that he often had occasion to say, "to will is present with me; but how to perform that which is good, I find not." In this passage, as well as in that to the Galatians, he describes the experience of every real Christian.

L. S. But this passage seems to me to contradict your scheme, as well as brother Feel-well's. It seems to teach that holy and unholy affections co-exist, at the same instant, in the heart of the Christian. And, indeed, unless this is the case, how can there be any warfare?

Th. The Christian warfare consists in resisting the assaults of temptation. It is quite possible to do that with the whole heart, as the example of the Lord Jesus clearly shows. It is through the animal appetites that temptations are commonly presented. When they are excited, a motive is presented to the mind to choose something wrong, in order to gratify them. When they are strongly excited the temptation is violent, and requires great resistance. Then there is strong contention. When the mind yields, and consents to that which is wrong, the battle is over, and the man is a captive to his lust. When he continues to resist till the excitement of the appetite ceases, the battle ceases, and the man is a conqueror. Thus it is that the law in the members wars against the law of the mind.

L. S. But the apostle says, "when I would do good evil is present with me." What can this mean, if holy and unholy affections do not co-exist, at the same instant?

Th. At the same instant that the holy affection is in full strength, the evil of temptation may exist, and be presenting its powerful solicitations, through the violent excitement of the animal appetites. But I suppose the true way of removing the difficulty which you suggest, is by appealing to the original, where it vanishes. Learned men of your side of the question have been obliged to admit that the most literal translation of the passage, is, "to me willing to do good evil lies near.” The evil of temptation, as I said, may exist at the same instant, and the evil of complying with the temptation may be so near as to follow the act of resistance at the next instant. This apparent (but not real) difficulty being removed, the rest of the language appears to me well adapted to describe the experience of all real Christians, who are conscious of loving and hating the same things alternately, in very rapid succession; but are not conscious of loving and hating the same thing at the same instant.

L. S. I do not yet see how that can be. He speaks of sin

dwelling in him, saying, "it is no more I that do it, but sin that dwelleth in me.'

Th. Sin is not a person, that does any thing. This must be a personification; and I think it is equivalent to his declaration, that with the flesh he served the law of sin. He sometimes indulged carnal affections, in which he served the law of sin, or was brought into captivity to the law of sin which was in his members. But that my meaning may appear more fully, I will paraphrase the whole passage as follows:

For that which I do, at one time, I allow not, at another; for what I would, at one time, that do I not, at another; but what I hate, at one time, that do I, at another. If then I do, at one time, that which, at another, I would not, I consent unto the law that it is good. Now then it is no more I, in the exercise of grace, that do it, but sin that dwelleth in me, that is, but I in the exercise of sinful affections, into which I am often falling. For I know that in me, (that is in my flesh,) in me when in the exercise of sin, dwelleth no good thing: for to will is present with me, at one time; but how to perform that which is good I find not, on account of the rapid change in my affections. For the good that I would, that I purpose at one time, I do not accomplish: but the evil which I would not, which I purpose not to do, that I do. Now if I, at one time, do that which at another I would not, or purposed not to do, it is no more I in the exercise of grace that do it, but I in the exercise of sin. I find then a law, an established course of events, that to me willing to do good evil lies near. For I delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me oftentimes into captivity to the law of sin which is in my members. O wretched man that I am, to have such sore conflicts with temptation, and to be so frequently falling into sin! Who shall deliver me from this body of death, from these temptations and backslidings? I thank God that there is a way of deliverance through Jesus Christ our Lord. So then this is my experience, that with the mind, with the new heart, by the exercise of grace, I myself serve the law of God, but with the flesh, in the exercise of the carnal mind, I often serve the law of sin.

CHAPTER XXI.

By this time the day was far spent, and the travellers began to wish for a place of entertainment, where they might obtain a lodging for the night, and such refreshments as they needed after the fatigues of the day; and lifting up their eyes they saw, at a little distance before them, a house which they imagined to be the same which was kept by Gaius, when Christiana and her company passed this way, and which had long been a noted place for the entertainment of pilgrims. As they drew nearer, they were confirmed in their opinion by seeing what appeared to be an ancient edifice, though many parts of it seemed to have been newly repaired, and there were additions to it in more modern style for the accommodation of the numerous customers who appeared to resort thither. As they approached, the master of the house came out to meet them, and very courteously invited them to walk in, saying, The good of the house is before you. Thoughtful and Ardent, remembering how they had been deceived at the pretended house Beautiful, paused at the door to make some inquiries; but the rest of the company entered without hesitation. Then said the Master of the house,

Walk in, friends, walk in; why do you hesitate?

Thoughtful. We wish to know who keeps this house, and to be assured that it is one which was erected by the Lord of the way for the accommodation of pilgrims. We had supposed that it was the same house which was formerly kept by Gaius; but many things about it seem to have a new appearance.

Master. It is the same house, only repaired and enlarged for the better accommodation of the greater number of travellers in our happy times. My name is Liberal. I am a lineal descendant of Gaius, "the host of the church." I commend your caution, and to give you evidence of the truth of what I say, I will produce the records of the house, by which you will see that it is the same.

So saying, he stepped in and brought out to them the records of the house, a venerable looking volume, and showed them the original charter, sealed with the King's seal, together with the rules and regulations of the house, and turned to the record which was made of the worthy pilgrims who had formerly been entertained there. Having seen these things, the

pilgrims had no longer any doubts that this was, indeed, the same house which Gaius had formerly kept. So, being weary with their journey, they entered, without further inquiry, and were shown into the room where their fellow-travellers were already seated. Then the master of the house, having ordered refreshments to be provided, sat down with his guests, and they entered into the following discourse:

Liberal. I am very happy to see you here: and it is not the least among the gratifying circumstances to see you travelling together, as true pilgrims ought to do. I perceive, indeed, by your garments being not all made in the same fashion, that you are not all called by the same name. And the time has been, when probably you would have sought different houses of entertainment, and when perhaps some of you would not readily have been received at this house. But I rejoice that we live in a more liberal age, when true pilgrims of every name can meet together in the same house, and sit down at the same table, without any of those jealous feelings which formerly served to keep them asunder.

F. W. It is very gratifying to me to see union among brethren. We are, indeed, called by different names, and we differ in our views about many things of minor importance; but there is not one of the company but what I embrace as a true brother pilgrim.

L. S. These are my sentiments too; and I rejoice to find a house of entertainment where the same principles are avowed.

N. L. I agree with my brethren who have spoken. We have found such houses before; but we have not before had the pleasure of being all together at the same house.

Th. I must confess that I am not prepared to express full confidence in every man that I see with a pilgrim's coat on; nor to account those points on which we differ as points of minor importance. But having seen the charter and rules of this house, and cordially approving of them, I have come in to seek for entertainment where my ancestors have found it before me.

Ard. I love to see brotherly love and union among true pilgrims. Those who love the Lord of the way ought to love one another. But I suppose this does not oblige us to acknowledge as his true friends those whom he refuses to acknowledge.

And for

Lib. That is true. But there is certainly something very pleasant in thinking of others as favorably as we can. my part, I am not disposed to be very particular with respect to those I entertain. If a stranger comes to my house, and calls himself a pilgrim, I am unwilling to be suspicious of him, and by a severe scrutiny to give him reason to believe that I am disposed to think every man an impostor. I am rather dispo

sed to treat every man as if I thought him honest, till he proves himself otherwise.

Th. I do not perceive that you make any inquiries, or take any pains to ascertain the character of those who come. You invited us all at first sight, without even inquiring whether we had letters of introduction from any proper source.

Lib. You come in the character of pilgrims, and I know of no reason to doubt but that you are what you profess. You come only to be entertained for a night, ready to depart on the morrow. Had you come to offer yourselves for admittance into the family, to become stated residents among us, the case would be different. I should then look at your letters of introduction, with which I doubt not you are all furnished.

Th. You hinted that formerly it would have been matter of doubt whether we should all have been received at this house, even for occasional entertainment. On what account was it?

Lib. Formerly pilgrims of different denominations had not such liberal feelings towards each other as they have now; and a greater degree of agreement in their views, both of doctrines and duties, was thought necessary, in order to their coming into the same house, and sitting down at the same table. The followers of John the Itinerant and the followers of John of Geneva could by no means consent to walk together. But I rejoice that such narrow prejudices are giving way.

Th. Would both be admitted together as members of your family, if they were disposed?

Lib. Certainly. I should think it inconsistent to admit any as occasional guests that we should be unwilling to admit as permanent members of the house, if they were disposed.

Th. But, do you suppose the followers of John the Itinerant would consent to the charter and rules of this house, which you showed me?

Lib. Probably not, without some latitude of interpretation. But we do not, any longer, make a full consent to them a term of admission. If we obtain satisfactory evidence that they are true pilgrims, we do not think it necessary to require them fully to consent to those rules, in every particular. This house is not ours, but our Lord's; and the table we spread is not our table, but his. And we should think we did wrong to hinder any from coming to it whom he receives.

Th. You appear to take it for granted that he does receive those who do not consent to the rules which he has established; which ought not to be taken for granted, without proof. The fact, that it is the Lord's table and not ours, would lead me to a conclusion the reverse of that which you appear to