a friend. But these things are not the real Valley; this is not the hiding of God's countenance; there may be all these things, and yet heaven's sunshine in the soul But when God departs, or when the soul loses sight of him, then begins the Valley of the Shadow of Death. For, who can stand against such abandonment? Who can endure a sense of the wrath of God abiding on the soul?

'Tis Paradise if Thou art here;

If Thou depart, 'tis hell!

This is the language of the believer's heart, and this too is the representation of the Word of God, and this is the reality of things. And men only need to see things as they are, and to feel things as they are, and they will see and feel that they cannot live without God; that without God, though every thing might be heaven in appearance, yet, in reality it must be hell. I say, men only need to see and feel the truth, in order to realize this, for God is the only life of the soul, and if he be not in it, and it be not alive in him, then is its existence inevitable misery. The heart without God is at enmity against him, and the conscience without God is at enmity against the heart, and the thoughts without God are self-accusing, fiery, tormenting; and the imagination without God becomes a prophetic power in the soul, not only to start into fresher, fiercer life its present distress and sense of sin and desolation, but to image to it all fearful forebodings of future wrath, of interminable desolation and misery, to fill its horizon with upbraiding faces, sometimes with fiend-like forms waiting to receive it, and brandishing a whip of the twisted scorpions of remembered, known, unforgiven sins. The gate of the future, through which the soul must pass, is in such a case,

With dreadful faces thronged, and fiery arms!

The sins of the soul, without God, without Christ, are the prophets of its coming woes; and its life, when surrounded by them, when under a sense of them, when conscience calls them up, and there is no sense of forgiveness, is the Valley of the Shadow of Death. This is the reality of things, even in this world, when the soul has a sense of its own true nature and accountability. And yet, in this world it is but the prefiguring type of that Eternal Vale, where their worm dieth not and the fire is not quenched. Here, it is but the Valley of the Shadow of Death; once entered in eternity, once experienced there, it is Death itself, Death without God, say rather, Life without God, with all those revenging miseries as realities, which here at the uttermost were but predictions and merciful warnings to flee from the wrath to come!

Ah, many a man, who is not a Christian Pilgrim, enters this Valley in this world, has experience of its horrors, who never tells what he felt, never lets it be known that he was so far awakened as to see and feel what dreadful elements and faces were round about him, pressing upon his soul. Sometimes the souls of impenitent and hardened men are shaken with the terrors of God in this Valley and wrapped in its gloom!

A very graphic writer (Mr. Borrow, in his instructive book, The Bible in Spain) describes an interview with an imprisoned murderer, who, at the close of the conversation, "folded his arms, leaned back against the wall, and appeared to sink gradually into one of his reveries. I looked him in the face, and spoke to him, but he did not seem either to hear or see me. His mind was perhaps wandering in that dreadful Valley of the Shadow of Death, into which the children of earth, while living, occasionally find their way; the dreadful region where there is no water, where hope dwelleth not, where nothing lives but the undying worm. This Valley is the fac-simile of hell, and he who has entered it has experienced here on earth for a time, what the spirits of the condemned are doomed to suffer through ages without end."

Yes! there is much foretaste of this suffering, even in this world, and often, even amidst their guilty pleasures, the wicked are made to feel that they are themselves like the troubled sea, whose waters cast up mire and dirt. When Conscience takes a man in hand, and leads him up and down through the gallery of his own remembered sins, and stops at this picture and that, and points out shades and colourings that he never saw before, and sometimes darkens the room, and takes down a vivid transparency of guilt, and holds it before the fire to his vision, so that his past life seems to burn before him, it does not take long in such employment to make the room seem walled with retributive flames, and peopled with condemning fiends. Without the sense of God's forgiving mercy in Christ, such employment makes a man enter the Valley of the Shadow of

Death, and there, though he may always have thrown ridicule upon these things among his boon companions, yet these, alone, with himself, the sights which he sees, and the sounds which he hears, are intolerable.

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When the child of God, from whatever cause, wanders into this Valley, and has the face of God hidden from him, then the universe to him is covered with gloom; then the dead weight of anxiety, as the shadow of sepulchral mountains, is on his spirit; he enters into darkness, and is wandering on the borders of despair. God hides his face, and we are troubled. The gloomy, awful solemnity and coldness, that like a twilight pall enshroud the earth in a deep eclipse of the sun at noonday, making all nature to shudder, and the animals to cry out with terror, do faintly image forth the spiritual coldness and gloom of the soul, when the face of God is hidden from it. That eclipse forebodes to the soul the blackness of darkness for ever. Hence the earnest cry of David, "Hide not thy face from me, lest I become like them that go down to the pit." At such times Satan may have much business with a child of God. "For although," as Mr. Goodwin observes, Satan cannot immediately wound the conscience, and make impressions of God's wrath upon it, (for as no creature can shed abroad God's love, and cause the creature to taste the sweetness of it, so neither the bitterness of his wrath, but God is equally the reporter of both,) yet, when the Holy Ghost hath lashed and whipt the conscience, and made it tender once, and fetched off the skin, Satan then, by renewing the experimental remembrance of those lashes, which the soul hath had from the Spirit, may amaze the soul with fears of an infinitely sorer vengeance yet to come, and flash representations of hell-fire in their consciences, from those real glimpses they have already felt, in such a manner as to wilder the soul into vast and unthought-of horrors." In the eternal world, there is no living without God, but a dying, an eternal dying. It is death in life, and life in death, for the soul to be without God; and the discovery and sense of these things in the eternal world, amidst the convictions of despair, will be to the soul as if a man, who has been long time dead and buried, should suddenly come to life amidst enfolding slimy worms, a corrupt decaying carcass, in mould, gangrene, and putrefaction. What need of flames, if the sinner be left to the full sense and working of his own corruptions? What man of sin is there, who, if he will judge candidly, can do otherwise than acknowledge that he finds within himself elements of evil, which, if left to work undisturbed, unimpeded, unmingled, will work absolute misery and ruin. Man of sin! wilt thou stay in these corruptions, and die in them; or wilt thou go for deliverance to Christ Jesus, to him who alone can put out these fires, can kill this undying worm, can drive the fiends from thy soul, can throw death itself into hell, and make the fountain of love, life, and blessedness to spring up within thee!

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Just as Christian gets out of the Valley of the Shadow of Death, he passed by a place of bones, sculls, images, and crosses, the abode of Pope and Pagan, whom Bunyan most appropriately puts into the same cave together, though Pagan had been dead long time, and Pope now occupied his place alone. Popery and Paganism are two incarnations of depravity wonderfully similar, almost the same; but Popery has, by far, the greatest dominion of "the blood, bones, ashes, and mangled bodies of Pilgrims." Christian passed by without harm, for now the living giant could do no more than grin and bite his nails, and growl at the passing pilgrims. You will never mend till more of you be burned.” Possibly another burning is yet to come, for Giant Pope seems in some respects to be renewing his age, and he has now so many helpers, that it would not be surprising, if he should come out of his Cave, and once more, before the final fall of Antichrist, be seen arrayed in all the power and terrors of persecution. The proximity of this black Golgotha of Popery to the Valley of the Shadow of Death is very natural, considering the one as the emblem of the greatest external evils that can be met on the way of this pilgrimage, and the other as marking the opposite extreme of the horrors of inward desolation and spiritual misery in the soul.

The

After encountering all those dangers, there was a mount of vision, up which Christian with alacrity ascended, whence he could see far off over the prospect before him. air was clear and bright, its reflection of all images distinct and certain, the mists of the Valley of the Shadow of Death were far below him, and came not to this border, the air was healthful and bracing, he seemed nearer to Heaven than he had been in all his pilgrimage, and so light and elastic for his journey, that it seemed as if he could have flown. Here was 66 an earnest of the Spirit," a refreshment after toil and danger. Here, as he looked onward, he saw Faithful before him, and shouted out to him to stay, for he would

be his companion. But how should Faithful know that it was not the voice of some treacherous spirit from the Pit? Faithful's answer shows the spirit of the future martyr. I am upon my life, said he, and the Avenger of blood is behind me; I may not stay. This nettled Christian; and now comes a beautiful and most instructive incident, for Christian, summoning all his strength, ran so earnestly, that he soon got up with Faithful; but not content with this, and being a little moved by spiritual pride, at his own attainments, he did run on before him; so the last was first. Then did Christian vain-gloriously smile! Ah what a smile was that! how much sin, not humble spiritual gratitude and joy, was there in it! But now see how he that exalteth himself shall be abased, and how surely along with spiritual pride comes carelessness, false security, and a grievous fall. Not taking good heed to his feet, Christian suddenly stumbled and fell, and the fall was such, that he could not rise again, till Faithful, whom he had vain-gloriously outrun, came up to help him. This is one of the most instructive incidents of the pilgrimage, and it might be applied to many things. Let the Christian, in pursuing the work of Christ, take care of his motives. Earthly ambition is a heinous sin, carried into spiritual things. Be not wise in your own conceits. Let us not be desirous of vain-glory, provoking one another, envying one another. See that you look not with self-complacency upon your own attainments. A man may vain-gloriously smile within himself, at his own labours, at the applause of others, or in the comparison of others with himself, and when he does this, then he is in danger. When Christian did vain-gloriously smile, then did Christian meet a most mortifying fall. Peter's boasting of himself before the other disciples was not far off from Peter's fall. Let nothing be done through strife or vain-glory, but in lowliness of mind let each esteem others better than himself. Yet, there is a right way of coming behind in no gift, enriched by Jesus Christ. Whoso seeketh this enriching for himself, seeketh it also for others. Let this lesson not be forgotten, Then did Christian vaingloriously smile, and when he smiled, then he stumbled.

Now what happiness it was for these Christians to meet each other! What delightful comparison of each other's experience, what strengthening of each other's faith and joy! Each had not a little to tell peculiar to himself, for they had met with various dangers, temptations, enemies. They were both from the same City of Destruction; they were now dear friends going to the City of Immanuel; delightful indeed it was to call to mind former things, and trace the loving-kindness of the Lord thus far on their pilgrimage. Faithful had escaped the Slough of Despond, but he had fallen into worse dangers. The Old Man with his deeds had beset him. Then Discontent beset him in the Valley of Humiliation, and told him how he was offending all his worldly friends by making such a fool of himself. But of all his bold enemies, Shame, in that Valley, was the worst to deal with, the most distressing to Faithful's spirit, whom indeed he could scarce shake out of his company. The delineation of this character by Bunyan, is a masterly grouping together of the arguments used by men of this world against religion, in ridicule and contempt of it, and of their feelings and habits of opinion in regard to it. Faithful's account of him and of his arguments is a piece of vigorous satire, full of truth and life. Faithful was hard put to it to get rid of this fellow, but he met with no other difficulty quite through the Valley, and as to the Shadow of Death, to him it was sunlight.

The next character brought into view is that of Talkative, a professor of religion by the tongue, but not in the life, a hearer of the word, but not a doer, a great disgrace to religion, and in the description of the common people, a saint abroad, and a devil at home. But he was a great talker. He could talk" of things heavenly or things earthly; things moral or things evangelical; things sacred or things profane; things past or things to come; things foreign or things at home; things more essential or things circumstantial:-provided that all be done to profit." Faithful was much taken with this man. What a brave companion have we got! said he to Christian; surely this man will make a very excellent pilgrim. Christian, who knew him well, related his parentage and character, and afterwards Faithful proceeded, according to Christian's directions, to converse with Talkative in such a way upon the subject of religion, as very soon proved what he was in reality, and delivered them of his company. Then went they on, talking of all that they had seen by the way, with such deep interest as made the wilderness, through which they were passing, appear well nigh like a fruitful field. And now they rejciced again to meet Evangelist, and listen to his encouraging and animating exhortations, of which, as they were now near the great town of Vanity Fair, they would stand in special need. Indeed, it was partly for the purpose of forewarning them of what they were

to meet with there, and to exhort them, amidst all persecutions, to quit themselves like men, that Evangelist now came to them. His voice, so solemn and deep, yet so inspiring and animating, sounded like the tones of a trumpet on the eve of battle.

The subject of the trials and temptations of the Christian in this part of the Pilgrim's Progress finds a beautiful commentary in the hymn to which I have referred, by Newton.

I ask'd the Lord that I might grow
In faith, and love, and every grace,
Might more of his salvation know,
And seek more earnestly his face.

'Twas he who taught me thus to pray,
And he, I trust, has answer'd prayer;
But answer came in such a way,
As almost drove me to despair.

I hoped that, in some favour'd hour,
At once he'd grant me my request,
And, by his love's constraining power,
Subdue my sins and give me rest.

Instead of this, he made me feel
The hidden evils of my heart,
And let the angry powers of hell
Assault my soul in every part.

Yea more, with his own hand he seem'd
Intent to aggravate my woe;
Cross'd all the fair designs I schemed,
Blasted my gourds, and laid me low.

"Lord, why is this?" I trembling cried,
"Wilt thou pursue thy worm to death?"
""Tis in this way," the Lord replied,
"I answer prayer for grace and faith:

"These inward trials I employ,
"From self and pride to set thee free;
"And break thy schemes of earthly joy,
"That thou may'st seek thine all in me.'

LECTURE XI.

CHRISTIAN AND FAITHFUL IN VANITY FAIR.

The Vanity Fair of this world.-Temptations to worldliness.-The deportment of the Pilgrims.-Their strange appearance to the men of Vanity Fair. Their trial in the Fair.-the martyrdom of Faithful.How this pilgrimage is regarded in our day.-Sketch of Vanity Fair in our time.-Visit to Giant Pope's Cave. Characters of By-ends, Money-love, Hold-the-world, and Save-all.-Logic of Mr. Money-love.Temptations to filthy lucre.-Demas and the mines.-Danger of the love of money, and of conformity to the world.

VANITY FAIR is the City of Destruction in its gala dress, in its most seductive sensual allurements. It is this world in miniature, with its various temptations. Hitherto we have observed the Pilgrims by themselves, in loneliness, in obscurity, in the hidden life and experience of the people of God. The allegory thus far has been that of the soul, amidst its spiritual enemies, toiling towards heaven; now there comes a scene more open, tangible, external; the allurements of the world are to be presented, with the manner in which the true Pilgrim conducts himself amidst them. It was necessary that Bunyan should show his pilgrimage in its external as well as its secret spiritual conflicts; it was necessary that he should draw the contrast betwen the pursuits and deportment of the children of this world, and the children of light, that he should show how a true Pilgrim appears, and is likely to be regarded, who, amidst the world's vanities lives above the world, is dead to it, and walks through it as a stranger and a pilgrim towards heaven.

The temptations to worldliness are the strongest and most common in the Christian race; they are so represented in Scripture; we are told of the cares of this world, the deceitfulness of riches, and the lusts of other things choking the word, that becometh unfruitful; and in many passages we are warned against the love of the world, the imitation of its manners, and the indulgence of its feelings: especially in that striking passage in John, and the corresponding one in James. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is of the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." James is yet more severe. "Ye adulterers and adulteresses! know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God."

Certainly, it was to illustrate these passages that Bunyan composed this portion of the Pilgrim's Progress. It was also to show the truth of that saying, which the apostles and primitive Christians seem to have kept among the choice jewels of truth nearest their hearts, among their amulets of apples of gold in pictures of silver, that through much tribulation we must enter into the kingdom of heaven. "In the world ye shall have tribulation," said our blessed Lord to his disciples, "but be of good cheer, I have overcome the world. If the world hate you, ye know that it hated me before it hated you. I have chosen you out of the world, and ye are not of the world, even as I am not of the world, therefore the world hateth you." Bunyan would show, by the treatment of the pilgrims in Vanity Fair, that this hatred is not gone out of existence. He would show that the Christian life is not a pilgrimage merely of inward experiences, but that they who will live godly in Christ Jesus are a peculiar people, and must, in some sort or other, suffer persecution. They are strangers in a strange country. The world, its spirit and pursuits, are foreign from and hostile to their habits, inclinations, and duties, as children of the Saviour. To be conformed to the world is to depart from the way of life; the whole race