highly displeased with him, and threatening him with some grievous punishment for his ungodly practices. At another time, whilst he was throwing out oaths, he was severely reproved by a woman, who was herself a notorious sinner, and who told him he was the ugliest fellow for swearing that ever she heard in all her life; that he was able to spoil all the youth of the town, if they came but into his company.' This reproof, coming from a woman whom he knew to be very wicked, filled him with secret shame, and wrought more with him than many that had been given him before by those that were sober and godly, and made him, from that time, very much refrain from it. A little time after this, he fell into company with a poor man that made a profession of religion, whose conversation of religion and of the Scriptures so affected Mr. Bunyan, that he began to read the Bible, and with some degree of pleasure, especially the historical part; for as yet he was ignorant both of the corruption and depravity of his nature, and of the want and worth of Jesus Christ. This however produced an outward reformation in his life and conversation, and he set the commandments before him as his guide to heaven; which, while he thought he kept, he had comfort, but when he broke any of them, his conscience was filled with guilt and horror: nevertheless, by a partial repentance, and promises to GoD of future amendment, he quieted himself, thinking then (to use his own words) that he pleased GOD " as well as any man "in England." In this state he continued about a year, his neighbours all wondering at his reformation, and they who formerly spoke ill of him, now began to praise and commend him,. both to his face and behind his back; which as he knew nothing yet of Christ, nor the nature of grace, nor faith, nor hope, only filled him with pride and hypocrisy. "I was all this while (says he) igno"rant of Jesus Christ, and going about to establish my "own righteousness, and had perished therein, had not "GOD, in mercy, shewed me more of my state by na ture. His father brought him up to his own business, which was that of a tinker: And going one day into Bedford to seek work, he heard three or four poor women sitting together, conversing of the things of GOD. He drew near to them, to hear what they said, for by this time he was a great talker, particularly about himself, in matters of religion; "but (says he) I heard but understood not, for "they were far above my reach." Their talk was about about the new birth, the work of God in their hearts, how they were convinced of their miserable state by nature, and how Go had visited their souls with his love in the Lord Jesus, and with what Scripture promises they had been refreshed, comforted, and supported against the temptations of the devil: They further spoke of the devices of Satan, how they had been borne up under his assaults, and delivered out of their afflictions; and also o the deceitfulness, wickedness, and unbelief of their hearts; loathing and abhorring themselves and their own righteousness as filthy and insufficient to do them any good. "And methought (says he, using an expression of the "most beautiful simplicity) they spake as though you did "make them speak;" and all" with such pleasantness of "Scripture language, and such appearance of grace, that "they seemed to me as if they had found a new world, and "were people that dwelt alone, and were not to be reckoned "among the nations. Numb. xxiii. 9." Upon this his heart misgave him, and he doubted much of the goodness of his religious state, being conscious that in all his thoughts about religion and salvation, the new birth never entered into his mind, and that he was an entire stranger to the treachery of his own wicked heart, the nature of Satan's temptations, and how they were to be resisted, and of the comfort of God's gracious promises in the gospel. However, the deep and lasting impressions made on his mind by the conversation of these good people, led him frequently to discourse with them on the above important subjects, by which means his heart was so far changed, that he cordially embraced the truth on conviction of Scripture authority, and meditated therein continually with great delight: Yea, his whole soul became so fixed on eternity, and the things of the kingdom of GoD, that neither pleasures nor profits, persuasions nor threats, could move him from his stedfastness." Although I may speak it "with shame, yet (says he) it is a certain truth, that it "would have been as difficult for me to have taken my "mind from heaven to earth, as I have found it often "since to get it again from earth to heaven." After this season of illumination and rejoicing, he endured many severe conflicts; without were fightings, and within were fears. One of the first trials of his faith and constancy was that of some professors holding the truth in unrighteousness, viz. the Ranters, whose gospel-liberty was mere licentiousness: But he, being designed of GOD for better things, was kept from these enormities and the vile delusions of this truly antinomian sect, though in the prime and vigour of his life. But the Bible was particularly precious to him in those days, and he read and meditated in it with more than ordinary delight and pleasure, praying earnestly that he might not be left to lean to his own understanding, but might know the truth, and be kept in the way to life and glory. After many severe and uncommon spiritual conflicts, which he relates at large in his treatise, entitled "Grace "abounding, &c." he was led, at length, to open his mind to some religious people in Bedford, and particularly to those whose discourse he had overheard at his first setting out. They made his case known to Mr. Gifford, their minister, who, after conversing with him and hoping him to be sincere, invited him to attend the society meetings held at his own house. Here he heard of the Lord's dealings with others, and the instructions and encouragement Mr. Gifford gave them from time to time, by which he received further conviction, and saw more and more of the inward vanity, deceitfulness, and wretchedness of his own heart: Insomuch that he thought he grew worse and worse, and was farther from conversion than ever, and was exceedingly discouraged. Yet sometimes this Scripture afforded him comfort: Igirded thee, though thou hast not known me, Isa. xlv. 5. He had such a view of his original and inward pollution, that he was more loathsome in his own eyes than a toad, and thought he was so in the sight of God. At this sight of his vileness, he was almost driven to despair, being ready to conclude, that such a condition was inconsistent with a state of grace, and that he was forsaken of Gon, and given up to the devil and a reprobate mind. In this state he continued for several years. He remarks, that while he was thus exercised with the workings of corruptions and the fear of damnation, he was surprised at two things; the one was, to see old people hunting after the things of this life, as if they should live here always; the other was, to find professors distressed and cast down when they met with outward losses, as of a husband, wife, child, &c. &c. "What seeking (says he) after carnal things by some, and what grief in others for "the loss of them; whereas if I knew but that my soul "was in a good condition, how rich should I esteem my"self, though blessed but with bread and water: I should "reckon these but small afflictions and should bear them as little burdens: But a wounded spirit who can bear!" 66 In this state he remained a great while, lamenting that GOD had made him a man, and not a beast or bird or fish, whose condition he coveted, because they were not, like himself, obnoxious to the wrath of GoD, and to be sent to hell when they died. But when God's time to comfort him was come, he providentially heard a sermon from Sol. Song, iv. 1. Behold thou art fair, my love, behold thou art fair. The minister made these two words, my love, the subject of his sermon; from which, after he had a little opened his text, he discoursed on the following heads: 1. That the church, and so every saved soul is Christ's < love, when loveless. 2. Christ's love, without a cause. 3. Christ's love, though hated of the world. 4. Christ's love, when under temptation and desertion. 5. Christ's love, from first to last.' That which more particularly suited his case was the fourth head; and, in the application of which, in these words, he found his heart filled with hope and comfort, and belief that his sins would now be forgiven. If it be so (said the preacher) that the saved soul is in Christ's love when under temptation and desertion, then, poor tempted soul, when thou art assaulted and afflicted with temptations, and the hidings of thy Sa'viour's face, yet think on these two words, my love STILL." In further meditating on this discourse, he experienced such a display of God's mercy and love, that he could scarce contain himself; he thought he could have told of GOD's goodness to the very birds of the air, if they could have understood him, saying, "Surely I shall not forget this forty years hence; but, alas, (adds he) within less than forty days I began to question all again." However he was enabled to go on, believing that it was a true manifestation of grace unto his soul; notwithstanding at times he had lost much of the life and savour of it. As Mr. Bunyan was designed in a very eminent degree to speak to others in cases of conscience, he was led on in such a manner, as to be richly furnished from his own experience to encourage professors of all descriptions in the way of salvation; and he has explained at large, in his treatise before-mentioned, the grounds he had to believe, that God had appointed him to testify of his grace to others. Accordingly, after some private trials, he ventured openly to preach the gospel, in which (he says) he was attended with seals and success far beyond his expectation. After he had publicly preached for five or six years before the Restoration, on the twelfth of November 1660, he he was apprehended by one Justice Wingate, at or near Harlington, in Bedfordshire, and committed to prison, where were above sixty dissenters. Here, with only two books-the Bible and the book of martyrs, he employed his time for twelve years and a half in preaching to, and praying with his fellow-prisoners, in writing several of his works, and in making tagged laces for the support of himself and his family. Indeed, his wife (whom he had married about two years before, having buried his former) made every effort to procure his release both at London and at Bedford assizes, but in vain. In the last year of his imprisonment, upon the death of their former pastor, the baptist congregation at Bedford, to whom he was joined, unanimously chose him for their pastor, Dec. 12, 1671. Bishop Burlow of Lincoln, procured his enlargement; after which he travelled into various parts of England to visit and confirm his brethren; and this procured him the title of Bishop Bunyan. In the reign of James the II. upon the famous declaration for liberty of conscience, Mr. Bunyan, by the voluntary contributions of his friends, built a public meeting-house at Bedford, and preached constantly to large congregations. He likewise frequently came to London and preached among the nonconformists there: And, it is said, the learned Dr. John Owen was often one of his hearers. He died at his lodgings on Snow Hill, London, of a fever, contracted by a journey to Reading in very bad weather, where he had been to make up a dispute between a young gentleman and his father. This was on the thirty-first of August 1688, in the sixtieth year of his age. His body was interred in Bunhill Fields. He had, by his first wife, four children, one of which, whom he tenderly loved, was blind. His second wife survived him but four years, dying in 1692. He appeared in countenance (says the continuator of his life) to be of a stern and rough temper, but in his conversation he was mild and affable; not given to loquacity, or much discourse in company, unless some urgent occa sion required it; observing never to boast of himself or his parts, but rather seem low in his own eyes, and submit himself to the judgment of others; abhorring lying and swearing; being just in all that lay in his power to his word; not seeming to revenge injuries, loving to reconcile differences, and making friendship with all. He had a sharp quick eye; accomplished with an excellent discerning of persons, being of good judgment, and quick |