act on this principle. If there be any great thing to be gained in this life, all men are sure that it is going to cost them great effort, and they are ready to make such effort; nor is it a light thing that will turn them aside. They will go up a Hill Difficulty without drinking at any spring but that of their sanguine expectations, and without deigning to rest in any arbour by the way much more without losing time by sleeping in it. And if there be lions in the way, they will go at them at once; yea, if a loaded cannon stood in their path, and a bag of gold beyond it, or the cup of sinful pleasure, they would go on. If there be mountains which they cannot overtop, they will dig through them; and they will suffer days of weariness and pain; they will make long pilgrimages, will expatriate themselves for years, and suffer banishment from families, friends, firesides, into strange lands, will cross oceans and encounter perils of every shape to accomplish and realise the object of their earthly ambition. And after all, what is it? A dream, a straw, a bauble, a flake of foam on the surface of the river. They pluck it-it is gone, and they are gone with it. While they snatch at it they pass into eternity, and death finishes their plans for ever.

“And shall we expect to gain heaven without labour? Is not heaven worth labouring after? And is it not the part of wisdom so to run, not as uncertainly; so to fight, not as one that beateth the air? Now we ought soberly to say, I expect difficulties, and I mean, by God's grace, not to be discouraged when I meet them. They are in very truth, the very means which God uses for my discipline. And as to the dangers in the way, the best way of safety from them is to come up boldly to them. If we stand afar off and tremble, they seem much greater than they are. If we march straight on, confiding in Christ, we always find that the lions are chained, and can only roar at us, and do us no harm. At all events, it is better to go forward than backward. Be not like Mistrust and Timorous. It is more dangerous to run down the hill than to clamber up. And he that putteth his hand to the plough and looketh back, is not fit for the kingdom of God."

SCENE X.

The PALACE before us, and to which Christian had now arrived, denotes the visible church-the organised body of true believers. This is God's building, the temple of the Holy Ghost, in which he lives, in which he rules, and in which he is worshipped. The Porter, whose name is Watchful, denotes the faithful pastor; and the damsels-Discretion, Prudence, Piety, and Charity -the members and characteristics of the true church. This may be well likened to a palace, since it is a royal house and built of the best materials which heaven itself can procure. Hence such passages as these: "Oh thou afflicted, tossed with tempests and not comforted, behold I will lay thy stones with fair colours, and lay thy foundation with sapphires. And I will make thy windows of agates, and they gates of carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord, and great shall be the peace of thy children." "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God precious, ye also as lively stones are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ." Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord, in whom ye also are builded together for an habitation of God through the spirit."

66

Observe the situation of this Palace. On the top of a hill. The position of the church is an elevated one. She is above the world in her faith, her character, her privileges, and her prospects. Her dwelling place is on high, amid the munition of rocks-even the perfection of a triune Jehovah. And thus the atmosphere by which she is surrounded, and the prospect which spreads itself before her view, is far beyond that which belongs to the low levels of the world. And as a palace on a hill, the church is intended to be a

visible and conspicuous object, whose light cannot be hid. The doctrines, the ordinances, the character, and sources of believers are to be palpable to all of human kind. Never should Christians be ashamed of their faith, or their actions, but let them be exhibited with all the distinctness, beauty, and solidity of a palace which is built on a hill. Hence says the Redeemer, "Let your light so shine before men, that others seeing your good works may glorify your Father which is in heaven."

Observe the Members of this Palace. They are exhibited as damsels, or virgins. This is a Scripture figure which we often meet with in the sacred page. Our Lord speaks of ten virgins, five of whom were wise, and five foolish. The apostle Paul, speaks of the Corinthians as those whom he would in the last day present as chaste virgins to Christ. So those who are now before the throne in glory are represented as undefiled virgins. Purity, then, should be the leading characteristic of the church-it should be holy, harmless, undefiled, and separate from sinners. True religion must burn in the heart, beam from the eyes, breathe from the lips, and be embodied in the life. The church must be before the world as a chaste virgin. The damsels at the palace have very appropriate names. Discretion appears first, and then follow after, Prudence, Piety, and Charity. Thus we may learn that the distinctive features of a Christian church should be wisdom, godliness, and love-a threefold cord which cannot easily be broken.

Observe the Conversation carried on in this Palace. Scarcely had Watchful, the porter, opened the door and admitted the wearied pilgrim to the beautiful house, than the damsels already referred to, enter into conversation with him. Discretion, however, takes the lead, who puts to Christian many pertinent questions touching the reasons of his becoming a pilgrim, and the chief events which had befallen him by the way. It is obvious that Bunyan, in this part of his allegory, intimates his conviction that no one should be allowed church fellowship, unless he can give satisfactory evidence of personal Christianity, and that once accepted to membership, everything should be done to advance him in the divine life. It may be remarked, however, that whilst no body of Christians can be too particular in ascertaining the fitness of candidates for church fellowship, they may go too far in their requirements. There seems to be no warrant in the New Testament for compelling a candidate to appear before the whole church, either to be catechised, or to relate his experience. Nor does the rule answer the object intended. The most talkative are often the most superficial, whilst those who are so timid as even to be unable to answer questions with composure and satisfaction, are often found to prove the most honourable members. The great object to be ascertained is simply this: -are such and such applicants for church fellowship fitted to be members? Surely this may be known in other ways without requiring them to speak in the presence of some hundred or two hundred members. If, however, their presence before the church is likely to be for its edification, by all means let it be done; but to make it a sine qua non of membership, is neither Scriptural nor wise.

But what is the primary object of a Christian church? Is it simply an organisation for the maintenance of public worship, and the reception of members? Is it not a nursery and a school in which young disciples may be instructed, edified, and advanced in the divine life? Unquestionably, and hence whilst the pastor is to feed the church, the members are to edify one another. The aged should encourage the young, the better instructed those who are less informed, whilst all who have deeper experience in divine things, and larger acquaintance with the doctrines and duties of the Christian religion, should help those to whom such help would prove a blessing. In this way Discretion, Prudence, Piety, and Charity, may make a good use of their talents. Home talk, instead of being an injury to the church, as it too often is, might prove a blessing. Christian intercourse might be made a means of removing many a mental difficulty, and of dispelling many a doubt and fear. It might

tend to brighten Christian evidences, especially when the topic of conversation is, "how best to vanquish the suggestions of the Evil One?" And thus many have said in the words of Bunyan's pilgrim-"When I think of what I saw at the cross, that will do it; and when I look at my broidered coat, that will do it; also when I look into the roll that I carry in my bosom, that will do it; and when my thoughts wax warm about whither I am going, that will do it." Yes, such reminiscenses and exercises will dispel sadness from the soul, and cause it to burn with love on the altar of self-consecration to Christ. The communion which the two disciples had with their heavenly friend, as they journeyed with him to Emmaus, will only be a type of Christian fellowship which is often to be witnessed in the church.

Crewkerne.

"Ah, theirs was converse such as it behoves
Man to maintain, and such as God approves,
Christ and his character their only scope,
Their subject, and their object, and their hope.
The recollection, like a vein of ore,

The farther traced, enriched them still the more.
O days of heaven, and nights of equal praise!
Serene and peaceful as those heavenly days
When souls drawn upwards in communion sweet,
Enjoy the stillness of some close retreat,
Discourse, as if released and safe at home,
Of dangers past, and wonders yet to come,
And spread the sacred treasures of the breast
Upon the lap of covenanted rest."

(To be continued.)

S. P.

THE WAY TO THE PIT.-AN EARNEST WORD AGAINST THEATRES.

BY T. W. MEDHURST, GLASGOW.

Ar the Theatre Royal, Windsor, in December, 1844, a woman above sixty years of age, in descending from the back of the gallery to the front seat, missed her footing, fell over into the pit below, and died before she could be carried home. What an unexpected scene was this! Here death was not feigned, but real. Here, there was no mock sorrow, but the most poignant grief.

What is there at the theatre that so infatuates men and women? Why do they seek amusements which only tend to dissipate the mind, and to unfit it for the great work of life?

Who would choose a theatre as a place in which to die! Yet, it has proved even worse than that to thousands. They have found the theatre to be the road to ruin, the path of the destroyer, and the way to eternal misery. There go the lascivious and the wanton, the trifler and the spendthrift, the drunkard and the adulterer, the swearer and the harlot, those who wallow in iniquity, and those who, if grace prevent not, will fall headlong into the eternal burnings of that hell which is "prepared for the devil and his angels." Let the voice of the wise man sound in the ears of all theatre-goers ::-"Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away" (Prov. iv. 14-15).

At Athens, the regular theatre was first established. With what result? The city became effeminate, profligate, and debased. Luxury and intemperance pervaded all ranks of society. Impiety, perfidiousness, and cruelty became the characteristics of its citizens.

At ancient Rome, the theatre was the harbinger of that cruelty and licentiousness which wasted the strength and treasures of the empire, and was one of the causes of its decrepitude and decline.

In Italy, in Spain, in Germany, and in France, the theatre has encouraged

immorality, deception, dishonesty, revenge, murder, seduction, and adultery Wherever theatres have been erected, there the neighbourhood has deteriorated. Whiskey shops, gin palaces, supper rooms, and brothels, flourish best near the theatre.

At the theatre, all the evils that waste property, corrupt morals, blast reputation, impair health, embitter life, and destroy souls, are to be found. There, vice in every form lives, moves, and has its being. Thousands have cursed the fatal hour when they first became acquainted with the contamination of the stage, because from that hour they dated their destruction. It was at the theatre they first threw off the restraints of education, learned to disregard the voice of conscience, and decided on living a life of vice. "Light and darkness are not more opposed to each other than the Bible and the play book. If the one be good, the other must be evil; if the Scriptures are to be obeyed, the theatre must be avoided. The only way to justify the stage is to condemn the Bible; a course which has ever been, and is ever likely to be followed by those who defend the stage: the same individual cannot defend both."

Young men and young women, beware! If you visit the theatre, your passions will be excited, your morals will be endangered; temptation will meet you on the threshold, accost you in the lobby, attract you on the stage, and fascinate you in the saloon. Beware! "lest thou give thine honour," and purity, and virtue "unto others; lest thou give thy years unto the cruel; and thou mourn at the last," saying, "How have I hated instruction, and my heart despised reproof" (Prov. v. 9, 12).

If any one who has been trained by Christian parents is not satisfied that the theatre is an unholy place of resort, let him, if he dare, offer up this prayer before he goes to one, "Lord, lead me not into temptation, and bless me to night when I sit in the theatre." I say, he will not dare to pray for a blessing to rest on him when he is about to visit such a place of wickedness. Surely, this one fact alone is sufficient to condemn the theatre as a place upon which GOD'S CURSE RESTS. Mr. Hervey once met a lady who said she enjoyed a three-fold pleasure in the amusements of the theatre. The pleasure of thinking on the play before she went, the pleasure she enjoyed while there, and the pleasure of reflecting afterwards on what she had seen. Said Mr. Hervey, "There is a fourth pleasure which you have forgotten." "What is it?" she eagerly asked. He replied, "Madam, THE PLEASURE IT WILL GIVE YOU ON A DEATH BED.' The remark was an arrow that pierced her heart. By God's grace she was enabled to abandon the theatre, to repent of sin, to trust in Jesus, and to pursue heartily those pleasures which will bear looking at in a dying hour. May you, dear reader, be led to do the same. "Abstain from all appearance of evil" (1 Thess. v. 22). Be not deceived; evil communications corrupt good manners" (1 Cor. xv. 33. Flee also youthful lusts" (2 Tim. ii. 22). Be not conformed to this world" (Rom. xii. 2). 'Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful" (Psalm i. 1).

66

6.

66

66

At the door of the theatre it is written up, "THE WAY TO THE PIT." Look at the words, and be warned. The way to the pit." Yes, the direction is true. The lover of the theatre has run into the vortex of iniquity, he has banished pious thoughts, he has stifled conscience, he no more hears the voice of Scripture, bidding him, "Prepare to meet thy God" (Amos iv. 12). O that you would be persuaded to "forsake the foolish, and live; and go in the way of understanding" (Prov. ix. 6).

If my reader has been led away by the vain amusements of the play house, it is high time for him to behold the danger to which he is exposed, both in body and in soul, in time and in eternity; for "the wicked shall be turned into hell, and all the nations that forget God" (Psalm ix. 17). Bear in mind,

"There are no acts of pardon pass'd
In the cold grave, to which you haste;

But darkness, death, and long despair,
Reign in eternal silence there."

66

There is one, and only one way of escape from the snare of the destroyer. There is but one way in which you can flee from the wrath to come" (Matt. iii. 7). You must by sincere and heart-felt repentance turn unto God, and by simple faith in the Lord Jesus Christ, "lay hold on eternal life" (1 Tim. vii. 12). There is a complete salvation in the obedience, sufferings, and vicarious blood-shedding of God's "beloved Son," for every needy sinner who believes in his name. He is the glorious "refuge from the storm," and "covert from the tempest" (Isa. xxv. 4, xxxii. 2), to whom every perishing sinner under a sense of wrath may go for pardon, peace, happiness, and eternal salvation from sin's death, power, and penalty. Jesus "WILL IN NO WISE CAST OUT" any sinner that comes to him by faith (John vi. 37). And if you, dear reader, go to Jesus, and find acceptance with him, you will have higher joys than those vanities of time and sense which are to be found at the theatre; even such as the world can neither give nor take away.

66

The love of pleasure is a natural craving; I do not seek to destroy that craving; but to turn it into a higher channel. God is the happy God, and desires that all his creatures should be happy. I urge you to exchange sordid pleasures for those that are refined; corrupt pleasures for those that are undefiled; pleasures that are costly for those that are without money and without price," (Isa. lv. 1), pleasures that must inevitably separate you from God, for those that are based upon fellowship with God; pleasures that are transient, but which have an eternal sting of remorse behind, for those that are everlasting in the presence of Jesus.

May God give you his Holy Spirit, to lead you into the way of life eternal; so shall your joys flow like a river, and be more stable than the perpetual mountains. Amen. Glasgow. T. W. MEDHURST.

CHRIST'S LEGACY TO HIS PEOPLE.

BY REV. W. C. BURNS, CHINESE MISSIONARY.

"Peace I leave with you, my peace I give unto you."-John xiv. 27.

THIS is one of the large, precious gifts Jesus left as a legacy to his people, that he might comfort their hearts during his absence; and, without detaining you with an introduction, we will just speak at once of the peace given by Jesus to his people, spoken of in our text; and,

I., It is a general peace. Peace, dear friends, is a very sweet word, and what it stands for is a very sweet thing; and so much is this the case, and so comprehensive is it in its meaning, that it is used for a salutation in the East when friend meets friend; and more than this, you remember the apostolic benediction is "Peace be with you." We might consider this peace under two aspects. 1, Peace of conscience; 2, Peace of heart and soul. The peace of Jesus is the fruit of pardon - the result of a saving faith in the blood of Emmanuel cleansing from all sin, and so speaking peace. A sinner obtains this when he looks to Calvary and says it was my sin that brought Jesus there, the chastisement of my peace was laid on Him, and with his stripes have I been healed. This is a peace

that can silence the clamour of a guilty conscience when it feels loaded with unpardoned guilt. The next peace is peace of soul; and you will observe that there is a difference. Peace of conscience results from believing that sin is pardoned on good grounds; but still, though sin is pardoned, the power of sin needs to be subdued in the soul; for if it were not so, then would passions rage, lusts and affections would make the soul like the troubled sea which