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convictions and desires, which he at this time experienced, as wholly originating from natural principles; but in this perhaps some persons will venture to dissent from him. A self-righteousness, accompanied with selfcomplacancy, and furnishing incentives to pride, is indeed a full proof of unregeneracy. But conscientiousness, connected with disquietudes, humiliation for sin, and a disposition to wait for divine teaching, is an effect and evidence of life, though the mind be yet. darkened with ignorance, error and prejudice. And he that hath given life will give it more abundantly; for, the path of the just is as the shining light, that shineth more and more unto the perfect day.'

While Bunyan was in this state of mind he went, in the course of his trade as a tinker, to Bedford; where he overheard some women discoursing about regeneration; and though he could not understand their meaning he was greatly affected by observing the earnestness, cheerfulness, and humility of their behaviour; and was also convinced, that his views of religion were at that time very defective. Being thus led to frequent their company, he was brought as it were into a new world. Such an entire change took place in his sentiments, dispositions, and affections; and his mind was so deeply engaged in contemplating the great concerns of eternity, and the things pertaining to the kingdom of God, that he found it very difficult to employ his thoughts on any secular affairs.

But this extraordinary flow of affections, not being attended by a proportionable measure of doctrinal information, laid him open to various attempts of Satan and his emissaries. The Ranters, a set of the vilest antinomians that almost ever existed, first assailed him, by one of their party, who had formerly been Mr. Bunyan's companion in vice: but he overacted his part; and, proceeding even to deny the being of a God, probably furnished the character of Atheist in the Pilgrim's Progress.' While Mr. Bunyan was engaged in reading the books of the Ranters, not being able to form his judgment about them, he was led to offer up the following prayer:-'0 Lord, I am a fool, am not able to know the truth from error: Lord, leave me not to my own blindness, either to approve or condemn this doctrine. If it be of God, let me not despise it; if it be of the devil, let me not embrace it. Lord, I lay my soul in this matter only at thy foot; let me not be deceived, I humbly beseech thee.' This most suitable request the Lord graciously answered; he soon saw through the delusions of the Ranters; and probably referred to them, under the character of Self-will, in the second part of this work.

The epistles of St. Paul, which he now read with great attention, but without any guide or instructer, gave occasion to his being assulted by many sore temptations. He found the apostle continuaily speaking of faith; and he could find no way by which he might under

stand the meaning of that word, or discover whether he was a believer or not; so that, mistaking the words of Christ (Matt. xvii. 20,) he was tempted to seek a solution of his difficulty by trying to work a miracle; he thought, however, it would be right to pray before he made the attempt, and this induced him to desist, though his difficulties still remained. He was delivered from great perplexities about the doctrine of election, by reflecting, that none ever trusted in God and was confounded;' and therefore it would be best for him to trust in God, and leave election, as a 'secret thing,' with the Lord, to whom it belonged. And the general invitations of the Gospel and the assurance that 'yet there is room,' helped him to repel the temptation to conclude, that the day of grace was past.

This brief account of his temptations and cscapes may teach others the best way of resisting similar suggestions; and it shews us, that numbers are durably harassed by such perplexities, for want of doctrinal knowledge and faithful instructors and counsellors. He was, however, afterwards enabled, by means of these inward trials, to caution others to better effect, and more tenderly to sympathize with the tempted.

After some time Mr. Bunyan becamo acquainted with Mr. Gifford, an Antipædobaptist minister at Bedford, whose conversation was very useful to him yet he was in some respects more discouraged than ever, by fuller discoveries of those evils in his heart,

which he had not before noticed; and by doubts concerning the truth of the Scriptures, which his entire ignorance of the evidences by which they are authenticated rendered durably perplexing to him. He was, however, at length relieved by a sermon he heard on the love of Christ; though the grounds, on which he derived satisfaction and encouragement from it, are not very accurately stated. Soon after this he was admitted, by adult baptism, a member of Mr. Gifford's church, A. D. 1655, being then twenty-seven years of age; and after a little time was carnestly desired by the congregation to expound or preach, in a manner which is customary among the dissenters, as a preparation to the ministry. For a while he resisted their importunity, under a deep sense of his incompetency; but at length he was prevailed upon to speak in a small company, which he did greatly to their satisfaction and edification. Having been thus proved for a considerable time, he was at length called forth, and set apart by fasting and prayer to the ministerial office, which he executed with faithfulness and success during a long course of years; though frequently with the greatest trepidation and inward disquietude.

As he was baptized 1655, and imprisoned 1660, he could not have been long engaged in the work previous to that event; and it does not appear whether he obtained a stated employment as a minister, or whether he only preached occasionally, and continued to work

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at his trade, as many dissenters very laudably do, when called to minister among poor people, that they may not be 'burthensome to them.' Previous, however, to the restoration of Charles II., when the churches were principally filled by those, who have since been distinguished as nonconformists, he was expected to preach in a church near Cambridge; and a student of that university, not remarkable for sobriety, observing a concourse of people, was induced by curiosity to hear 'the tinker prate;' but the discourse made an unexpected impression on his mind; he embraced every future opportunity of hearing Mr. Bunyan; and at length became an eminent preacher in Cambridgeshire.

When the restoration took place, and, contrary to equity, engagements, and sound policy, the laws were framed and executed with a severity, evidently intended to exclude every man, who scrupled the least tittle of the doctrine, liturgy, discipline, or government of the established church, Mr. Bunyan was one of the first that suffered by them: for, being courageous and unreserved, he went on in his ministerial work without any disguise; and November 12, 1660, was apprehended by a warrant from Justice Wingate at Harlington, near Bedford, with sixty other persons, and committed to the country jail. Security was offered for his appearance at the sessions; but it was refused, as his sureties would not consent that he should be restricted from

preaching any more. He was accordingly

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