der to their condemnation. When the time was come they were brought before their enemies, and arrainged. The judge's name was Lord Hategood: their indictment was one and the same in substance, though somewhat varying in form; the contents whereof was this:

That they were enemies to, and disturbers of, their trade; that they had made commotions and divisions in the town, and had won a party to their own most dangerous opinions, in contempt of the law of their prince. Then Faithful began to answer that he had only set himself against that which had set itself against him that is higher than the highest. And, said he, as for disturbance, I make none, being myself a man of peace; the par

*When'-The description of the process, instituted against the pilgrims, is given in language taken from the legal forms used in our courts of justice, which in Mr. Bunyan's days were shamefully perverted to subserve the most iniquitous oppressions. The allegorical narrative is framed in such a manner, as emphatically exposes the secret reasons, which influence men thus to persecute their inoffensive neigh bours; and the very names employed deckare the several corrupt principles of the heart, from whence this atrocious conduct results. Enmity against God, and his holy charac ter, law, worship, truth and servants, is the principal source of persecution; the judge in Faithful's trial. The interference of spiritual religion with men's covetous, ambitious, and sensual pursuits; and the interruption it gives to their false peace and unanimity in ungodliness or hypocrisy, which it teals to expose and undermine, form the grounds of the indictment; that is, when the persecuted can truly answer, that they only set themselves against that which sets itself against God; and when they do not suffer as evil-doers, busy-bodies in other men's matters,' ambitious competitors for secular advantages, or contentious disputants about po litical questions.

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ties that were won to us were won by beholding our truth and innocence; and they are only turned from the worse to better. And as to the king you talk of, since he is Beclzebub, the enemy of our Lord, I defy him and all his angels.

Then proclamation was made, that they that had aught to say for their lord against the prisoner at the bar, should forthwith appear and give in their evidence. So there came in three witnesses,* to wit, Envy, Su

Witnesses'-These names of the witnesses declare the characters of the most active instruments of persecution. Even Pilate could perceive, that the Jewish scribes and priests were actuated by envy, in delivering up Jesus to him. His instructions discredited theirs, and diminished their reputation and influence; he was more followed than they; and in proportion as he was deemed a teacher sent from God, they were regarded as blind guides. Thus formal instructors and learned men, who are strangers to the power of godliness, have always affected to despise the professors and preachers of the Gospel as ignorant enthusiasts; they envy the reputation acquired by thein, and are angry at the success of their doctrines. If they have not the authority te silence the minister, they will browbeat such of his hearers as are within the reach of their influence; especially if they have affronted them, by forsaking their ministering instruc tions. If they cannot prevail upon the powers that be' to interfere, they will employ reproaches, menaces, or even of pression, to obstruct the progress of evangelical ministers; should any obsolete law remain unrepealed, of which they can take advantage, they will be the first to enforce it; and if the rulers engage in persecution, they will take the lead, as prosecutors and witnesses. As this was remarkably the case in our author's days, and as he history of the Old and New Testament, and every authentic record of persecutions, give the same view of it, we cannot be greatly at a loss to know what was especially meant by this emblem. In other respects there is seldom much in the circumstances of pious persons, to excite the envy of their ungodly neighbours; as they despise their spiritual privileges and comforts.

perstition and Pickthank. They were then asked if they knew the prisoner at the bar; and what they had to say for their lord the king against him?

Then stood forth Envy, and said to this effect My lord, I have known this man a long time, and will attest upon my oath before this honourable bench, that he is

Judge Hold, give him his oath.

So they sware him. Then he said, My lord, this man, notwithstanding his plausible name, is one of the vilest men in our country; he neither regardeth prince nor people, law nor custom; but doeth all that he can to possess all men with certain of his disloyal*

Disloyal'—It has always been the practice of envious accusers to represent those who refuse religious conformity as disloyaland disaffected to the civil government of their coun try; because they judge it right to obey God rather than man, how grievous then is it, that any who profess the Gospel should give plausibility to such calumnies! how desirable for them, after the example, and in obedience to the precepts of Christ and his apostles, by well-doing to put to silence the ignorance of foolish men;' to avoid all appearance of evil;' to render to Cæsar the things that are Cæsar's; and to constrain even enemies to bear testimony to their peaceable deportment! this would exhibit their patient sufferings for conscience-sake as amiable and respectable in the eyes of all not immediately engaged in persecution; and would give a sanction to their most bold and decided testimony against every kind of vice, irreligion, and false religion. But when they revile the persons of rulers, or make religion the pretext for intermeddling out of their place in political matters, and of attempting to disturb the peace of the community, they exceedingly strengthen men's prejudices against the doctrines of the Gospel, and the whole body of those who profess them, and thus give occasion, and furnish an excuse, for that ver persecution, of hich they complain, in other respects, with the greatest justice.

as Esau did his birthright. You read not any where that Esau had faith, no, not so much as a little; therefore no marvel, if where the flesh only bears sway (as it will in that man where no faith is, to resist), if he sells his birthright, and his soul and all, and that to the devil of hell; for it is with such as it is with the ass, who in her occasion cann be turned away' (Jer. ii. 24); when their minds are set upon their lusts, they will have them, whatever they cost. But Littlefaith was of another temper, his mind was on things divine; his livelihood was upon things that were spiritual and above; therefore, to what end should he that is of such a temper sell his jewels (had there been any one that would have bought them) to fill his mind with empty things? Will a man give a penny to fill his belly with hay? or can you persuade the turtle-dove to live upon carrion like the crow? Though faithless ones can, for carnal lusts, pawn, or mortgage, or sell, what they have, and themselves outright to boot, yet they that have faith, saving faith, though but little of it, cannot do so. Here, therefore, my brother, is thy mistake.

Hope. I acknowledge it; but yet your severe reflection had almost made me angry.

Chr. Why! I did but compare thee to some of the birds that are of the brisker sort, who will run to and fro in untrodden paths with the shell upon their heads: but pass by that, and consider the matter under debate, and all shall be well betwixt thee and me

Hope. But, Christian, these three fellows, I am persuaded in my heart, are but a company of cowards :* would they have run else, think you, as they did, at the noise of one that was coming on the road? Why did not Little-faith pluck up a greater heart? He might, methinks, have stood one brush with them, and have yielded, when there had been no remedy.

Chr. That they are cowards, many have said, but few have found it so in the time of trial. As for a great heart, Little-faith had

* Cowards'—The young convert views temptations, conflicts, and persecutions, in a very different light than expe rienced believers do. Warm with zeal, and full of confidence, which he imagines to be wholly genuine, and knowing comparatively little of his own heart, or the nature of the Chrisuan conflict, the young convert resembles a new recruit, who is apt to boast what great things he will do; but the old disciple, though much stronger in faith, and possessing habitually more vigour of holy affection, knows himself too well to boast, and speaks with modesty of the past, and diffidence of the future like the veteran soldier of approved valour, who has often been in actual service. They who have boasted before-hand what they would do and suffer rather than deny the faith, have generally either proved apostates, or been taught their weakness by painful experience. And when a real believer has thus fallen, the recollection of past boastings will add to his remorse and terror, and Satan will attempt to drive them to despair: so that, indeed, no man can tell what in such a combat attends us, but he that has been in the battle himself. Even they, who were most remarkable for strength of faith, have often been overcome in the hour of tempt ation; and, when guilt got within them, they found it no easy matter to recover their hope and comfort: how then can the weak in faith be expected to overcome in such circumstances? The accommodation of the passages from Job to this conflict seems merely intended to imply, that the assaults of Satan, on these occasions, are more terrible than any thing in the visi ble creation can be; and that every possible advantage will be needful in order to withstand in the evil day.