ALTHOUGH the last chapter, "Experiences" almost takes away from the necessity of any explanation of this "Allegory," still, as we have promised one to many of our readers, we just add a few words.
The first chapter, as indicated by the side notes, represents the reception of the gospel into the human heart, after it has been prepared by the action of the Word. The desert is the wilderness of this world, of which Satan is the god and prince.
Chapter 2 gives the early growth of the new gospel seed, cared for by God, and looked after by pastors and teachers sent by Him; the saved soul being of the greatest interest to Him, as saved by the work of His beloved Son. On Lord's days especially the young Christian gets fed and watered by God's servants. The source of all blessing to the soul is Christ: hence He is the river whose source is in heaven, and which refreshes and sustains all His people here. Temptations and trials, of course, arise, but it is wonderful to see how often God shields the young Christian from the severity of these until he is established and strong in the Lord. Therefore just at this time, surrounded by care, and well nourished, the believer has not much to fear.
In chapter 3, we have a change: the love of the world begins to reassert its power in the young Christian's heart, and he begins to seek for refreshment in the desert sands around. This, of course, pleases the enemy, who, by mixing up a little religion with the world, lures the unsuspecting believer on. The worldly element, however, soon takes the heart away from Christ, and the Christian gets cold and careless from thus backsliding from Christ. Now comes the time for spiritual guides to show their wisdom; but in this case instead of doing so, mistrusting the power of Christ alone to nourish and sustain the soul, they prepare to encase it in some religious system of man's devising, where it will be comparatively secure against danger from without. The true pastor, mistrusting such plans, retires for a while. The system in this case (for they vary greatly) appears to be specially designed to foster spiritual pride. The Word of God is not shut out (the water), but it is adulterated; all outward gross sins are discontinued. The young Christian, however, inflated with self-importance, though outwardly flourishing in the unhealthy atmosphere around, is not truly growing in grace, and on the visit of the king, all is condemned, and he is delivered from it.
The young believer, brought to himself again, soon loses the artificial height to which he apparently had attained, and gets to his true level. Assisted by the faithful though unsparing teaching of the true pastor, he ceases to devote his attention to outward growth, but seeks to progress inwardly in soul. About this time, however, in the wisdom of God, he is suddenly deprived of all Christian teaching, and left for a while quite alone in the world. Now is the enemy's opportunity, and well does he use it against the young soul. The absence of all Christian fellowship proves even more serious to the young believer than his first straying after the world, and his new life almost ceases to act, when, while reading the Word it may be, his heart for the first time casts itself in reality on Christ alone, and holds communion with Himself, unaided by any human help or teaching. From this time, the soul has learned a very deep secret-the all-sufficiency of Christ, even in the most trying circumstances. It has also learned that communication with Christ is direct, by means of the private study of the Word of God and prayer, and that these are indeed the roots of the soul (Psalm 1), by means of which, for the first time, he can really flourish when all around is against him. Having now become independent by learning the secret of direct dependence on Christ, God restores the pastoral care, which the soul now rightly values. The young believer "abiding in Christ" (John 15) now begins to produce fruit.
In chapter 8, however, we find Satan again at work, and at last he gets his opportunity, and by repeated efforts induces the believer first to neglect, and then to give up, private reading and prayer. This done, the rest soon follows. The Christian loses his freshness, and the pastor strives in vain to make up for want of communion with Christ. When, however, he discovers what the real reason of decline is, and that Satan has succeeded by some means in hindering or stopping communion, if he be a true pastor, instead of seeking to sustain the soul with ministry, he rather tries to lead it back to Christ, to find again for itself in Him refreshment for the soul. Surely to be the means of restoring a soul to communion with Christ is the highest form of pastoral work. How little, alas! do we know of this! Now that the Christian is firmly restored he rapidly grows, not in pride or self-esteem, as when artificially forced on at the first, but with the gentle natural growth in grace and in strength, rather than in appearance, that is true Christian development. Such a Christian is, indeed, a monument to the sustaining power of Christ, and brings great glory to His name. He is satisfied with Christ, which in itself is great testimony to His worth; he bears fruit to God's glory, which is a great testimony to His power; and finally the grace that he receives flows out to others, and from his simple and consistent testimony others rise up to believe in Christ's name. The end of such an one is truly blessed, and he is fitted to give great help and instruction to those who are just beginning their Christian career. Summoned at last to depart and be with Christ, which is far better, he still finds in heaven as on earth that same One, only now in unhindered enjoyment, the food and delight of his soul. Such is the meaning of the "Allegory of Christian Life," and if it should help on any young believers in the narrow path, or enable them to avoid any of Satan's snares, the object of the writer will be gained and his prayers answered.
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