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 Scriptures 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. 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."
Relation of culture to inspiration.
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
Has filled his urn where these pure waters rise,
And once more mingles with us meaner things,
'Tis e'en as if an angel shook his wings!
Ambrosial fragrance fills the circuit wide,
That tells us whence his treasures are supplied !"
Grace 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
Is instructed by Rev. Mr. Gifford of Bedford, prob-
ably the "Evangelist" of "Pilgrim's Progress."
Vivid experiences and sharp temptations. Fears
he 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-
tions at a time of bodily weakness. The final
triumph..........
The Pilgrim's Progress from this World to that which
is to Come, delivered under the Similitude of a Dream.
In two parts. Part I.
THE AUTHOR'S APOLOGY (in verse). Unpremedi-
tated beginning of the allegory. Various opin-
ions of it among the author's friends. Defence of
the allegory as a mode of religious teaching, by
three arguments. The benefits of the work to the
careful reader........
Pages 85-87
CHAP. I. The" den" where the book was written.
Christian's home and family in the City of De-
struction. Evangelist, Office of fear in the com-
mencement of a religious life........ ..........88, 89
CHAP. II. The period of conviction and inquiry.-
His neighbors Obstinate and Pliable, and their
characteristic talk and adventures. The Slough
of Despond. Many are called, but few are chosen.
89-92
CHAP. III. Justification by faith and by works.-Mr.
Worldly-wiseman and his preaching. Christian
tries to be saved by becoming good. Mr. Legality,
and Mount Sinai. Evangelist again..............93-96
CHAP. IV. The act of conversion.-Christian enters
the wicket-gate through faith in the directions
of Evangelist, but is without the assurance of
forgiveness until he sees the cross of Christ.
Good-will the gate-keeper....
.........97-99
CHAP. V. The teachings of the Spirit.-The Interpre-
ter's house. The grave person. The dusty room.
Passion and Patience. The oil of grace. The vic-
tor's courage and reward. The apostate profes-
sor. The vision of the judgment day........................ .99-103
CHAP. VI. Faith before the cross.-Christian gets
rid of his burden. The full joy of the convert.
The robe, the mark, and the sealed roll. Christ's
righteousness, the witness of the Spirit, and the
assurance of the promises.............
CHAP. VII. Early Christian experience. - Simple,
Sloth, and Presumption asleep. Formalist and
Hypocrisy propound their theories of salvation.
The hill Difficulty reached. Christian goes up.
The ritualists attempt to go around it, and perish.
Christian sleeps in the arbour, halfway up, and
loses his roll. He gains the top of the hill, and
hears of lions in the way. Mistrust and Tim-
orous. Having lost the promises, Christian is
full of fear and anguish. Returns for his roll,
and regains the top of the hill at nightfall.
105-108
CHAP. VIII. He unites with the visible Church.-The
palace Beautiful. The lions lie at the entrance.
They are found to be chained, and incapable of
mischief. The Porter questions him concerning
the lateness of his arrival. Discretion farther
interrogates him, when Piety, Prudence, and
Charity are appointed to examine him fully as
to his experience. The Lord's Supper, and the
discourse at the table. He lodges in the chamber
called Peace, which he terms the "next door to
heaven." The second day he is taught the life of
Christ, and the history of his Church. He is
shown the armour of God prepared for an innu-
merable number of future pilgrims, and also the
weapons of ancient heroes. The third day he
has a view of the Delectable Mountains, where
pilgrims receive on earth an antepast of heaven,
and whence the gate of the Celestial City is dis-
tinctly seen..............................................
109-114
CHAP. IX. The ministers of the Church now har-
ness Christian with an armour of proof, and he
goes on his pilgrimage again. They carefully
conduct him down into the Valley of Humilia-
tion. His desperate fight with the fiend Apol-
CHAP. XI. Fellowship within the Church.-Christian
overtakes Faithful, and, getting the start of him,
falls down. Faithful helps him up, and gives
him the news from their native city since he left
it. Pliable's reputation after he turned back.
Faithful's encounter with Wanton. Adam the
First and his three daughters. Faithful is at-
tacked by Moses, and rescued by Christ. He
passes by the palace Beautiful in his haste to
press on. Christian regrets that he did so, and
thinks he lost much good by neglecting to join
the visible Church. Meets Discontent and Shame.
121-125
CHAP. XII. Intercourse with empty professors in the
Church. -The wonderful eloquence and ortho-
doxy of Talkative. Faithful is fascinated by
him; Christian exposes him. Faithful then
probes him by avoiding discussion and talking
of "heart-work." Talkative departs disgusted.
CHAP. XIII. The martyr trial.-Their former pas-
tor and teacher, Evangelist, meets them. Their
joy. He warns them of coming persecutions. The
city of Vanity Fair. Its history. The way to the
Celestial City lies through the middle of it. The
people deride their pilgrim garb, their dialect,
and their contempt of the wares of the place. A
great hubbub. They are arrested, and put into
a cage. They are beaten, led through the streets
in chains, and put into the stocks. Their trial.
Faithful is burned at the stake. Christian escapes,
and goes on his way................
............ 131-136
CHAP. XIV. Expediency in religion.-Christian has
a new companion in Hopeful, a citizen of Vanity
Fair, converted by the martyrdom of Faithful.
They encounter Mr. By-ends, who defends the
practice of prudence by pilgrims that they may
keep out of trouble. They refuse his company.
Mr. Hold-the-world, Mr. Money-love, and Mr.
Save-all appear, who succeed in proving, to the
full satisfaction of Mr. By-ends, that a man may
use a Christian profession as a means of making
money. They put the point to Christian, who
shows that their doctrine is heathenish, hypo-
critical, and devilish. The pilgrims leave them
again, and cross the plain Ease. Demas, and his
silver-mine. By-ends and his friends enter, and
perish in the pit. The monument of Lot's wife
hard by.
.137-142
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.
Pages 150-155
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.
156-160
CHAP. XIX. The necessity of an intelligent faith.—
A discourse with Ignorance, and an exposure of
his follies. The office of fear in religion. The
causes of backsliding.........
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
Vain-hope. He ascends unattended to the gate
and knocks for admittance. Having no creden-
tials, he is rejected. Two shining ones are com-
manded to bear him through the air to the gate
of the pit in the hill side. There they thrust him
in. So there is a way to hell from the very gate
of heaven..
.166-170
The conclusion (in verse). The author's caution to
the reader.
171
The Pilgrim's Progress (Part II.), wherein is set forth
the Manner of the Setting out of Christian's Wife and
Children; their dangerous Journey and Safe Arri-
val at the Desired Country.
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-
ency, Much-afraid......
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...
.....193-197
CHAP. V. The muddy teaching of unworthy min-
isters, and how to make it clear. They attempt
to enter the visible Church, but meet the lions,
backed by a giant, who declares that they shall
not enter. Mr. Great-heart, their guide, slays
the giant, and they are admitted to the palace
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...............197-203
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. Skill 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
Church seem to be uttered by the birds about
them. Piety presents them with a scheme of the
Church covenant and creed. They go down into
the Valley of Humiliation, the peculiarities of
which are described. They see the place of Chris-
tian's encounter with Apollyon, and the marks
of the fight. They enter the Valley of the Shadow
of Death. The proper use of spirituous liquors-
as a medicine in an emergency, not as a beverage
habitually. Satan appears in front, but vanishes,
appears again as a lion in the rear, but retreats,
Darkness falls upon them. They stand still and
pray till it disappears. Samuel discovers the
difference between discipline and punishment.
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......
..........213-218
CHAP. IX. The history of Mr. Self-will, who held
that a man might follow the vices as well as the
virtues of pilgrims.........
..218, 219
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
Matthew and Gaius fall into the common error
of supposing that the forbidden fruit of Eden
was the apple. The spiritual advantage of hav-
ing to crack "hard nuts" of doctrine. An after-
dinner riddle-how a man may give, and yet
have ten times more..........
Pages 219-222
CHAP. XI. More riddles. The decays of nature in
the aged not to be confounded with the triumphs
of grace. An exercise în exegesis. They seek a
contest with one Slay-good, a giant and a man-
eater, and kill him. Mr. Feeble-mind rescued,
and proves a man strong in faith. Not-right, his
companion, killed by lightning. Matthew and
Mercy are married; also James and Phebe, the
daughter of Gaius..
.222-225
CHAP. XII. They resume their journey. Mr.
Feeble-mind proposes to go on alone, on account
of various scruples and infirmities. Ready-to-
halt joins him, and offers to lend him one of his
crutches. Reminiscences. They reach the city
of Vanity, and lodge with Mr. Mnason of Cyprus.
Religion grown respectable in Vanity Fair since
the martyrdom of Faithful. The pilgrims re-
main a long time at Vanity Fair. Mr. Mnason
gives his daughter Grace to Samuel in marriage,
and Martha to Joseph, the sons of Christiana.
Roman Catholicism appears and slays many,
carrying off their children to be nursed by its
whelps. Great-heart and his friends attack and
cripple the monster........
.........225-229
CHAP. XIII. They journey on slowly on account
of the feebleness of the women and children.
They enter the land described in the twenty-
third Psalm, and are led "into green pastures
and by the still waters." The young mothers
commit their infant children to One who prom-
ises "to gather the lambs with his arms and
carry them in his bosom." Other provisions of
this covenant with believing parents. Mr. Great-
heart, Old Honest, and the four sons of Christi-
ana kill Giant Despair and demolish his castle.
They release Despondency and his daughter
Much-afraid. The pilgrims rejoice over this vic-
tory, and the cripple, Ready-to-halt, and Miss
Much-afraid indulge in a dance on the occasion,
which seems, unlike modern dancing, to have
had nothing lascivious or indecent about it. They
arrive at the Delectable Mountains, and are wel-
comed by the shepherds. They are shown the
wonders of the place. Mercy receives the present
of a wonderful mirror.........
229-234
CHAP. XIV. They encounter another hero, one Mr.
Valiant-for-truth still covered with blood from
a recent conflict. They arrive at the Enchanted
Ground, where the weariness of the journey in-
vites to fatal repose, the last danger of the Pil-
grims. Mr. Standfast joins them, who describes
the offers of Madam Bubble......
...........234-240
CHAP. XV. The Land of Beulah, the place of
assured hope and constant peace. The summons
comes to Christiana to cross the river. She con-
fers with her pastor and takes leave of her com-
panions. Convoys of angels attend her to the
gate of the city. One after another, her compan-
ions are summoned and enter upon the joy of
their Lord........................
apply the doctrine to particular classes, to pre-
sent the subject in a compact form, to bear his
testimony to the power of faith to purify the
heart, and to induce Christians to do well the
special work assigned them... Pages 247, 248
PROPOSITION I. Good works do flow from faith:
1. They can have no other source. 2. Faith re-
veals proportionately the truth which excites to
good works. 3. Faith lays hold of the strength
of Christ, which enables the soul to practice good
works. Objection. Why is it so hard for men of
faith to practice good works? Answer. 1. Be-
cause they are weak in faith. 2. Faith sets up so
high a standard of good works that believers
undervalue their own attainments..............249-252
PROPOSITION II. Every one that believeth should
be careful that his works are good. Men have
erred extensively both in works of doctrine and
of worship. Tests of a good work: 1. It must
have the word for its authority. 2. It must flow
from faith. 3. It must be rightly timed and
placed. 4. It must be done cheerfully.........252-254
Good works in the master of a family.-These must
have respect to its spiritual and outward wel-
fare. 1. He must rule it. 2. He must lead it to
public worship. 3. He must call godly men into
it. 4. He must attend to family devotions. 5.
He must exclude ungodly books,
In temporal things.-1. He must obtain a liveli-
hood for it. 2. He must be moderate in his labour.
3. He must insist upon harmony in the family,
not suffering children to domineer over servants
or over each other, counting a personal injury as
slight, but an injury done to God of great impor-
tance. In case of a believing wife, treat her as
Christ his Church. In case of an unbelieving
wife, with meekness instruct and recover her.
Good works in parents. -To instruct and correct
their children
Good works in masters.-Get servants that fear God
if possible; or, if not, seek their conversion; not
overtasking them, nor threatening them, nor de-
ceiving them, nor circumventing them.....258, 259
Good works in a wife.-1. She should look upon her
husband as her head. 2. She should be subject
to him. 3. She should shun gossip, an idle
tongue, not usurping authority over her hus-
band, avoiding immodest and showy apparel.
4. Yet she is not to be a slave, but to be in author-
ity next to her husband. All this to be especially
observed toward an unbelieving husband, and
still more toward a froward husband .......259-261
Good works in children.-To honour their parents,
to aid them to remember their love and care.
261-263
Good works in servants.-Faithfulness and obedi-
ence toward believing, unbelieving, and froward
masters..............
...263, 264
Good works in neighbours.-To be upright, kind,
meek, discountenancing sin in them, guarding
the tongue, and a headstrong, obstinate way,
and eschewing covetousness, are duties among
neighbours......
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