watch over his words and ways, so as to tie up himself from that hectoring liberty that the brave spirits of the times accustom themselves unto, would make him the ridicule of the times: He objected also, that but few mighty, rich, or wise, were ever of my opinion; nor any of them neither, before they were persuaded to be fools, and to be of a vol untary fondness to venture the loss of all for nobody knows what (John vii. 48; 1 Cor. i. 26; iii. 18; Phil. iii. 7---9). He moreover objected the base and low estate and condi. tion of those that were chiefly the pilgrims of the times in which they lived; also their ig norance, and want of understanding in all natural science. Yea, he did hold me to it at that rate also about a great many more things than here I relate; as, that it was a shame to sit whining and mourning under a sermon, and a shame to come sighing and groaning home; that it was a shame to ask my neighbour forgiveness for petty faults, or to make restitution where I have taken from any. He said also, that religion made a mar grow strange to the great, because of a few vices, which are called by finer names; and made him own and respect the base, because of the same religious fraternity and is not this, said he, a shame ?

Chr. And what did you say to him?

Faith. Say! I could not tell what to say at first. Yea, he put me so to it that my blood came up in my face: even this Shame fetched it up, and had almost beat me quite off

But at last I began to consider, that 'that which is highly esteemed among men is had in abomination with God' (Luke xvi. 15). And I thought again, this Shame tells me what men are,but it tells me nothing what God or the word of God is. And I thought moreover that at the day of doom we shall not be doomed to death or fire, according to the hectoring spirits of the world, but according to the wisdom and law of the Highest. Therefore, thought I, what God says is best indeed, is best, though all the men in the world are against it: seeing then that God prefers his religion; seeing God prefers a tender conscience; seeing they that make themselves fools for the kingdom of heaven are wisest; and that the poor man that loveth Christ is richer than the greatest man in the world that hates him---Shame, depart, thou art an enemy to my salvation; shall I entertain thee against my sovereign Lord? how then shall I look him in the face at his coming? Should I now be ashamed of his ways and servants, how can I expect the blessing? (Mark viii. 38.) But indeed this Shame was a bold villain; I could scarce shake him out of my company; yea, he would be haunting of me, and continually whispering me in the ear, with some one or other of the infirmities that attend religion but at last I told him, it was but in vain to attempt farther in this business; for those things that he disdained in those did I see most glory and so at last I got past this importunate one. And when I had shaken him off then I began to sing :

The trials that those men do meet withal,
That are obedient to the heavenly call,
Are inanifold, and suited to the flesh,

And come, and come, and come again afresh ;
That now, or some times else, we by then may
Be taken, overcome, and cast away.

O let the pilgrims, let the pilgrims, then,
Be vigilant, and quit themselves like men.

Chr. I am glad, my brother, that thou didst withstand this villain so bravely; for of all, as thou sayest, I think he has the wrong name: for he is so bold as to follow us in the streets, and to attempt to put us to shame before all men; that is, to make us ashamed of that which is good. But if he was not himself audacious, he would never attempt to do as he does but let us still resist him, for, notwithstanding all his bravadoes, he promoteth the fool, and none else. The wise shall inherit glory,' said Solomon ; but shame shall be the promotion of fools' (Prov. iii. 35).

Faith. I think we must cry to him, for help against Shame, that would have us be valiant for truth upon the earth.

Chr. You say true: but did you meet nobody else in that valley?

Faith. No, not I,* for I had sunshine all the

*No, not I'-Christian in great measure escaped the peculiar temptations that assaulted Faithful; yet he sympa thized with him nor did the latter deem the gloomy experi ences of his brother visionary or imaginative, though he had been exempted from such trials. One man, from a compli cation of causes, is exposed to temptations of which another is ignorant; in this case he needs much sympathy, which he seldom meets with; while they, who are severe on him, are liable to be harassed and baffled in another way, which, fer want of coincidence in habit, temperature, and situation, a

rest of the way through that, and also through the valley of the Shadow of Death.

Chr. It was well for you; I am sure it fared far otherwise with me: I had for a long season, as soon as almost I entered into that valley, a dreadful combat with that foul fiend Apollyon; yet, I thought verily he would have killed me, especially when he got me down and chrushed me under him as if he would have chrushed me to pieces; for as he threw me my sword flew out of my hand; nay, he told me he was sure of me; but I cried to God, and he heard me, and delivered me out of all my troubles. Then I entered into the valley of the Shadow of Death, and had no light for almost half the way through it. I thought I should have been killed there over and over; but at last day brake, and the sun rose, and I went through that which was behind with far more ease and quiet.

Moreover I saw in my dream, that as they went on, Faithful, as he chanced to look on one side, saw a man, whose name is Talka

is equally prone to disregard. Thus believers are often led reciprocally to censure, suspect, despise, or dislike each oth er, on those very grounds which should render them useful and encouraging counsellors and companions.

*Whose name'-The character next introduced, under a most expressive name, is an admirable portrait, drawn by a masterly hand from some striking original, but exactly resembling numbers in every age and place, where the truths of the Gospel are generally known. Talkative is not thus called merely on account of his loquacity, but from the pecu liarity of his religious profession, which gave scope to his natu ral propensity, by furnishing him with a copious subject, and enabling him to display his talents, or seek credit in the church, without the trouble and expense of experimental and practical

tive, walking at a distance beside them ; for in this place there was room enough for therr ail to walk. He was a tall man, and something more comely at a distance then at hand. To this man Faithful addressed himself in this

manner:

Friend, whither away? are you going to the heavenly country?

Talk. I am going to the same place. Faith. That is well; then I hope we may have your good company?

Talk. With a very good will will I be your companion.

Faith. Come on then, and let us go together, and let us spend our time in discoursing of things that are profitable.

Talk. To talk of things that are good to me is very acceptable, with you or with any other; and I am glad that I have met with those that incline to so good a work; for, to speak the truth, there are but few that care thus to spend their time as they are in their travels; but choose much rather to be speak

godliness. Such vain talkers especially appear when religiou profession is safe, cheap, and reputable; numbers keeping one another in countenance, preventing the odium of singularity, and even giving a prospect of secular advantage by connexion with religious societies. They may, therefore, be expected in our age and nation, particularly in populous places, where the preaching or profession of any doctrine excites little attention or surprise, but ensures regard and favour from a numerous body who hold the same opinions. Such men appear above others, pushing themselves into notice, and becoming more conspicuous than humble believers; but their profession, specious at a distance, will not endure a near and strict investigation.