is. He paints heaven and the glory of his Father, he describes hell in language of fear ful power, because he speaks that which he knows and testifies that which he has seen. John could not be commissioned to write the Apocalypse of the future until he had been shown, amid the dark mountains of the isle of Patmos, the actual vision of the supernatural world. Even Paul could not be entrusted with his great message until he had been caught up in the third heaven and heard that "which it is not lawful for man to utter." In ordinary speech, the words of an eye-witness, though they are the same words, are always uttered with a zest which the manufactured utterances of a mere investigator can never acquire. Bunyan. Bunyan's rude and unfinished word-pictures stand before us in the warm colours and sharp outlines which belong to acts rather than representations. We do not read a biography. We see a life. Hence we are moved by Bunyan's words as by a cry of agony or a shout of joy uttered at our side. We are in no mood to criticise the artistic execution, as if a dramatist were exhibiting before us. Here is living suffering and actual happiness. A human heart is uttering itself, not a musical tone or an elocutionary inflection. This is the power of reality. All the rules of mere representation here fail of application. The preacher who speaks out his own experience has a power which transcends all the canons of art. Art will unquestionably add to this power and bring it to a polished perfection, but it will not create it. The preacher who moves men must learn to say, not only "Thou art the man," but also, "I am the man." The former without the latter will be scolding, not preaching. It may be very faithful and very just, but men will grow worse under it rather than better. The latter without the former is simply the egoistic form of the sensational style. It is the insufferable personality of a coarse, vain man thrust between his hearers and the truth. But the two, united as they were in Bunyan, cry to men to escape the city of Destruction, where I lived; to roll off their burdens at the cross, where I found pardon; to avoid Doubting Castle, where I was ensnared; to resist the Devil, with whom I contended in the Valley of Humiliation; to eschew the allurements of Vanity Fair, which I have seen to "bite like a serpent and sting like an adder;" to seek the instruction and delights of the Delectable Mountains, where I have drunk of the river of God's pleasures. There is a sense in which the true preacher can say, "We preach not ourselves, but Christ Jesus, the Lord." There is another sense in which he can say, "We preach ourselves as your servants, for Jesus' sake.” BUNYAN'S THOUGHTS AN INSPIRATION FROM GOD. We shall detain the reader only to call attention to one more element of Bunyan's power. He was a man in constant communion with God. His spiritual autobiography is not needed to assure us of this fact. All his writings bear testimony to it. Such a fact is of course beyond the scope of ordinary literary criticism. The power of the men who have received from God" a mouth and a wisdom which all their adversaries are not able to gainsay or resist" is a mystery to the critics of the Schools. They find in it only a new proof of the superstition of the ignorant masses, who can be so moved without any apparent cause. But in this case, as in others, the foolishness of God is wiser than men. One divine word, though it be ever so simple, is mighty to the pulling down of the strongest holds. The man who utters that divine word possesses, it may be, not eloquence, not learning, not logic, not any of the ordinary forces of the orator, but he has inspiration. In the highest spiritual sense, "the inspiration of the Almighty hath given him understanding," and with understanding comes power. Thought-inspira spiration. In using the word inspiration we have restricted it to thought-intion and word-in- spiration. Word-inspiration is confined to the superintendence of the Spirit over those who spake "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." In the Holy Scrip. tures both the thoughts and the language, so far as necessary, were directed from on high. "Expressing things taught by the Spirit, in language taught by the Spirit,” is probably the idea intended in the words, "Comparing spiritual things with spiritual." But there is no evidence that in our times any aid is given to utterance, except as it is given through the thoughts, emotions and purposes which are created by the present Spirit in the soul. That form of inspiration is still the privilege of every man who has become united with God. The original union of man with his Maker is a union of nature-a union which has been broken by sin. But the union of the "new creature" with the Creator is a union of thought, affection and purpose. The soul experiences the modicum of truth which is contained in the heathen idea of absorption into the deity. "It returns into the bosom of Divinity," not to lose its conscious existence, but to become more active amid divine activities, to become more loving with Him "who first loved us," to energize its will-power by blending it with the will of God. Just in proportion to the perfection of this union does the restored wanderer become a partaker of the Divine nature;" just in that proportion he can say, "I live; yet not I, but Christ liveth in me;" and just in that proportion does it remain true, as of old, that it is given him, at the hour of need, what he ought to speak. The particular words will indeed be modified by the habits and taste of the speaker. Here comes in the need and the duty of personal culture. But the thought or emotion will issue defined and strong and glowing from the mind of God. In a real, in the most important, sense, the words of the man of prayer are the words of God. Relation of culture to inspiration. The inspiration of thoughts is a higher inspiration than that of words. The one implies union with God in character and by constant communion. The other may be granted to a Balaam who "loved the wages of unrighteousness." The inspiration of Bunyan is the inspiration of a man who had become "the temple of the living God." When this fact is fully comprehended, it ceases to be a mystery that none of his adversaries were able to resist the wisdom and power with which he spake. All the other sources of strength which we have enumerated sink into insignificance when compared with this. Let this unquestionable fact be a rebuke to the men of ambition who trust mainly in the arts of popularity or in the forces of learning and culture, and convert their pulpits, the one into an actor's stage, the other into a professor's chair. Let it be for the encouragement and joy of every man of faith who puts forth all his powers, however humble they may be, in close and constant sympathy with God. Bunyan, like the woman who anointed the Saviour's feet, has done deeds by the simple power of faith which shall be told for a memorial of him wherever this gospel shall be preached throughout the whole world. By the same faith may every man become a chosen vessel to bear the name of Christ to the perishing millions of earth! "When one who holds communion with the skies CONTENTS. race abounding to the Chief of Sinners, in a Faithful Account of the Life and Death of John Bunyan; corrected and much enlarged by the author, for the benefit of the Tempted and Dejected Christian. An address to his spiritual children. His low origin by birth. His ungodly childhood. Fears of future retribution. Intense dislike of religious things. Still, is greatly shocked at the sight of gross sin in professed Christians. His narrow escape from death. His wife and her marriage portion-a re- ligious book and the memory of her godly father. His superstitious reverence for priests and their vestments. Is troubled because he is not a Jew. Hears a sermon on sabbath-breaking. Convicted while playing a game of "Cat." Reproved by a woman for swearing, and breaks it off. Reforms generally, and is well pleased with himself. His bell-ringing and dancing. Still ignorant of Christ. The humble Christian women of Bedford, and their talk. He discovers his false position. A profligate friend. The sect of "Ranters." Relig- ious people drawn away by them into open sin. He begins to understand Paul's Epistles, and to see that faith on the part of man is the condi- tion of all blessings from God. Proposes to test his faith by working a miracle. Remembers the poor women of Bedford. They are seen in his im- agination to occupy the bright side of a mountain, while he is in the dark and frost. A great wall is between them, with a narrow opening, through which he vainly strives to enter. Is troubled with the doctrine of election, but is comforted by learn- ing that none are elected to be lost but those who will not believe. Searches a year for a special passage of Scripture, and finds it at last in the Apocrypha. Then is troubled lest he has put off believing too long, but is comforted by the words, "And yet there is room." Tempted to go back into sin, but is restrained by fear. Fanciful sym- bols interest him. Longs for a special call into the kingdom. Love for the elect... Pages 27-38 la instructed by Rev. Mr. Gifford of Bedford, prob- ably the "Evangelist" of "Pilgrim's Progress." Vivid experiences and sharp temptations. Fears be has committed the unpardonable sin. After a long and fearful struggle he looks away from himself and his own character to Christ, and for a twelvemonth is fully in the peace of God....38-60 His prayer for his wife, and the answer. His trials in uniting with the visible Church. New tempta- A Brief Account of the Author's Call to the Work of Preaches the terrors of the Lord as he himself felt them. Then preaches Jesus Christ in all his offices, as he had discovered the plan of salva- tion. Then, having learned the mystery of the union of the believing soul to Christ, he preaches that truth. This continues five years, till he is cast into prison, to bear testimony by suffering A Brief Account of the Author's Imprisonment. Is arrested for holding unlawful assemblages and conventicles, and lies in jail twelve years. The A Continuation of Mr. Bunyan's Life; beginning where he left off, and concluding with the Time and Manner of his Death and Burial; together with his True Character, &c. He is released from prison by the good offices of Bunyan was converted in 1655; was imprisoned November 12, 1660; was released in 1666, but again imprisoned for six years, being arrested while preaching from the words, "Dost thou believe on the Son of God?" He was again arrested and imprisoned for six months more. During the last year he was elected pastor of a church in Bedford. He never gave offence; never re- The Pilgrim's Progress from this World to that which ..88, 89 CHAP. III. Justification by faith and by works.-Mr. CHAP. VIII. He unites with the visible Church.-The CHAP. IX. The ministers of the Church now har- lyon. He comes to the Valley of the Shadow 118-120 CHAP. XI. Fellowship within the Church.-Christian CHAP. XII. Intercourse with empty professors in the 125-130 CHAP. XIII. The martyr trial.—Their former pas- ....... 137-142 142-147 CHAP. XV. Wanderings from the way.-The river of CHAP. XVII. Conflicts and dangers. -When the dream is resumed the pilgrims are at the open- ing of a crooked lane that came down from the land of Conceit, through which Ignorance enters the path. A dark lane. A man bound and borne by seven devils to the Hypocrites' gate to the pit. Mr. Little-faith and the robbers. Faint-heart, Mistrust and Guilt. The King's champion, Great- grace. Sharp debate between Christian and Hopeful. A black man clad in white entices them from the way, and springs a net over them. A shining one delivers them and chastises them. CHAP. XVIII. A final examination of fundamental truths.-They meet a derisive Atheist, and inquire as to the truth of his assertions. They resist drowsiness upon the Enchanted Ground by re- viewing the doctrine of justification by faith. .169-165 CHAP. XIX. The necessity of an intelligent faith.- CHAP. XX. The final consummation. — From the Enchanted Ground they enter the land of Beulah. This lieth upon the borders of heaven, in sight of the Celestial City. Its beauties and its fruits. Two shining ones meet them. To their conster- nation, they are led to a river which separates them from the city. The shining ones assure them that they must go through it, and that only Enoch and Elijah had found any other way to the gate. They enter the river. Hopeful is calm, but Christian is almost in despair. The discovery of Jesus reassures him, and they reach the far- ther bank, leaving their mortal garments in the river. A convoy of angels conducts them above the regions of the air to the gate. They present their credentials, and enter upon the joy of their Lord. Meanwhile, Ignorance crosses the river with ease, with the aid of a ferryman named The conclusion (in verse). The author's caution to The Pilgrim's Progress (Part II.), wherein is set forth Introduction. A colloquy (in verse) with the author's new book. He answers its objections to going out into the world. He instructs it how to introduce the various characters-Christiana, Mercy, Honest, Fearing, Feeble-mind, Ready-to- hall, Valiant-for-the-truth, Great-heart, Despond- CHAP. I. The author has occasion to visit the City of Destruction, and again falls asleep and dreams. Mr. Sagacity appears to him and relates the his- tory of the wife and children of Christian after his departure for the Celestial City. Christiana's conviction of sin. A visit from one Secret, with a letter from the King inviting her to the Celes- tial City. The visits of her neighbours. She and her children, with a maiden named Mercy, com- CHAP. II. They warily cross the Slough of Despond. Avoiding the doctrinal mistakes of Christian, they make no attempt to be saved by works of the law, but proceed at once to the wicket-gate, where they are alarmed by the barking of a dog. After much knocking, they are received, though Mercy faints from fear of rejection... Pages 183-186 CHAP. III. They omit to ask at the gate for an es- cort, and in consequence are assaulted by two ill-favoured ones, and barely escape. The boys eat forbidden fruit. The teachings of the Spirit at the Interpreter's house. Diverse experiences CHAP. IV. The washing of regeneration and the sealing of the Spirit. The robe of Christ's right- eousness brought forth. The pilgrims put it on. A pastor and guide granted them to attend them in their journey...... CHAP. V. The muddy teaching of unworthy min- Beautiful with music and joy. The boys are carefully catechised, and commended to the far- ther instructions of their mother, the works of nature, the Bible, and the Church. CHAP. VI. Mercy has a suitor, who, upon discover- ing that she leads a life of benevolence, retires in disgust. Matthew made ill by the fruit he ate near the gate. Dr. Skil! tries to cure him by re- ligious rites, and fails. He then gives him the flesh and blood of Christ-" carne et sanguine Christi"-and life returns to him. The boys re- ceive special instruction in the Church, and inspiriting visions are given to them all. Mr. Great-heart returns to accompany them to their journey's end. Christiana leaves her contribu- tion for the support of the Church with the Por- ter, and they commence their journey........203-207 CHAP. VII. Their joys in the communion of the Snares. Mr. Great-heart has a dispute with Giant Maul, then a contest, and kills him............ 208-213 CHAP. VIII. They find a hero-one Honest by name "a cock of the right kind." The history of Mr. Fearing........... CHAP. IX. The history of Mr. Self-will, who held virtues of pilgrims......... CHAP. X. The inn of Gaius "mine host," and his cordial welcome. The duty of Christians to be married and to raise up a godly seed. A speech on the behalf of woman, showing that though she listened to Satan in Eden, she was the mother of the Saviour. The supper at the inn, and its courses. Gaius exhorts them to "drink freely" of the "pure blood of the grape," but says nothing in favour of a beverage which if used "freely" will produce the worst results |