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 broke, and the sun rose, and I went through that which was behind with far more ease and quiet.

ONE of the distinguishing features of the PILGRIM'S PROGRESS is the rapid succession of characters that present themselves in the course of the Pilgrimage. We shall find that these characters are introduced, not only for ornament, but also for practical use. The purpose of the Allegory is not merely to draw grand pictures, but also to define true doctrine; and this doctrinal purpose is from time to time fulfilled in the conversations that are recorded, both of worthy and unworthy Pilgrims.

In the following scene, a man whose name is TALKATIVE joins himself to the Pilgrim. The experience of CHRISTIAN enables him at once to take the measure of the man, and to detect the hollowness of his profession. FAITHFUL is for a time deceived; he is even captivated by this "brave companion," who, to his mind, promises to make "a very excellent Pilgrim." And here commences one of those self-drawn pictures which are found at intervals throughout the narrative. The talkative professor is a type of a class of professing Christians. It has been said, "The deepest waters are the most silent; empty vessels make the greatest sound, and tinkling cymbals the worst music."

Those readers of the Allegory who lightly pass over these conversational scenes are not able to enjoy the more picturesque pages of the story. These conversations are thrown in for a great purpose-for the exposition of the true doctrines of the Gospel. The conversation that now ensues sets knowledge, and speech, and declamation in their right place, and lays the proper emphasis on the essentials of true faith-the power of religion, and the deep experience of saving grace in the soul. It further opens up the great difference between head and heart, between knowledge and action, between saying and doing, between words and works, between a dead and a living faith. Bunyan here rebukes the merely professional spirit of his own day. And in this he writes for every age. Alas! how large a measure of the same external religiousness prevails in our own times!

OREOVER 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 Talkative, walking at a distance besides them; for in this place there was room enough for them all to walk. He was a tall man, and something more comely at a distance than 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 that same place.

FAI. That is well; then I hope we may have your good company?

The Pilgrims Converse with Talkative.

TALK. With a very good will, will I be your companion.

FAI. 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 speaking of things to no profit: and this hath been a trouble to me.

FAI. That is indeed a thing to be lamented: for what thing so worthy of the use of the tongue and mouth of men on earth, as are the things of the God of heaven?

TALK. I like you wonderful well, for your saying is full of conviction and, I will add, what thing is so pleasant, and what so profitable, as to talk of the things of God? What thing is so pleasant? that is, if a man hath any delight in things that are wonderful: for instance, if a man doth delight to talk of the history or the mystery of things; or if a man doth love to talk of miracles, wonders, or signs; where shall he find things recorded so delightful, and so sweetly penned, as in the Holy Scripture?

FAI. That's true; but to be profited by such things in our talk, should be that which we design.

TALK. That is it that I said; for to talk of such things is most profitable for by so doing a man may get knowledge of many things; as of the vanity of earthly things, and the benefit of things above. Thus in general: but, more particularly, by this a man may learn the necessity of the new birth; the insufficiency of our works; the need of Christ's righteousness, &c. Besides, by this, a man may learn by talk what it is to repent, to believe, to pray, to suffer, or the like. By this also a man may learn what are the great promises and consolations

Whose name is Talkative.-The skill of the writer enables him to allow TALKATIVE to draw his own picture, and to represent his own character. And as he reveals himself, he is a mere flippant talker, a shallow professor.

wonders, and signs." These subjects, no doubt, are calculated to interest and instruct true Christian students, if, as FAITHFUL says, they are studied to the "profit" of the soul. But it is not with this view that TALKATIVE To talk of the things of God.-This is the indulges in his wordy speculations. His obsum and substance of TALKATIVE's idea of ject is simply to get, or, more likely, to disreligion—" to talk." And the subject matter play, "knowledge"-" striving about words to of his conversation further discloses the lack no profit, but to the subverting of the hearers." of heartfelt, experimental religion; for his To what length men may "talk" about topics are such as "history, mystery, miracles, religion, and how near they may, all the time,

of the Gospel; to his own comfort. Further, by this a man may learn to refute false opinions, to vindicate the truth, and also to instruct the ignorant.

FAI. All this is true, and glad I am to hear these things from you. TALK. Alas! the want of this is the cause that so few understand the need of faith, and the necessity of a work of grace in their soul, in order to eternal life; but ignorantly live in the works of the law, by the which a man can by no means obtain the kingdom of heaven.

FAI. But, by your leave, heavenly knowledge of these is the gift of God; no man attaineth to them by human industry, or only by the talk of them.

TALK. All this I know very well for a man can receive nothing except it be given him from heaven: all is of grace, not of works. I could give you a hundred scriptures for the confirmation of this.

Well, then, said Faithful, what is that one thing that we shall at this time found our discourse upon ?

TALK. What you will: I will 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 our profit.

Now did Faithful begin to wonder; and stepping to Christian (for he walked all this while by himself), he said to him, but softly, What a brave companion have we got! Surely this man will make a very

excellent pilgrim.

At this, Christian modestly smiled, and said, This man, with whom you are so taken, will beguile with this tongue of his twenty of them that know him not.

FAI. DO you know him then?

CHR. Know him! yes, better than he knows himself.

the past, or the mystery of the future; on topics far off, or near home; on everything imaginable; on anything that anybody pleased! Truly, a very encyclopædia of spiritual knowledge was this man, TALKATIVE!

keep to the strict propriety of Christian con- on secular or sacred things; on the history of versation, appears from the circumstance that, till better informed by his more experienced brother, FAITHFUL was altogether deceived by the specious language of this talkative professor. FAITHFUL seems to have regarded him, not with suspicion, but with "wonder," and perhaps with admiration, when he thus lightly tripped along the whole permanent way of successive topics, upon which he was ready to discourse: anything on any subject, in heaven or on earth; on morals or religion;

Christian modestly smiled.-That smile indicated CHRISTIAN's better knowledge of the man, his shrewd idea that FAITHFUL had thus far been deceived, and that ere long he would discover his mistake. Indeed, this incredulous smile of CHRISTIAN'S at once produced