speed, in the fountain of Christ's blood, which is opened for us, that it may be ready for our use on all such incidental occasions; that so you may be humbled for your sins in a gospelway, and may hate your own sinfulness, and be sorry for it with godly sorrow, out of love to God. Peter might have been ruined forever by denying Christ, as Judas was by betraying him, if Peter's faith had not been upheld by Christ's prayer (Luke 21:31, 32). If a cloud be cast over all your inward qualifications, so that you can see no grace at all in yourselves, yet still trust on him that justifieth the ungodly and came to seek and to save them that are lost. If God seem to deal with you as an enemy, by bringing on you some horrible affliction, as he did upon Job, beware of condemning your faith and its fruits, as if they were not acceptable to God: but rather say with holy Job, "Though he slay me, yet will I trust in him; but I will maintain mine own ways before him" (Job 13:15). Strive to keep and to increase faith by faith, i.e., by acting faith frequently, by trusting on God to keep and to increase it, being confident that "he who hath begun a good work in you, will perform it until the day of Jesus Christ" (Phil. 1:6). Son of a "braseyer" (hence the term "tinker"), was born at Harrowden, in the parish of Elstow, November, 1628; died in London, August 31, 1688. In 1644 Bunyan was drafted into the army, and took part in the civil war between Roundhead and Royalist. On the disbanding of the army, Bunyan returned to Elstow, and about 1649 married. He joined the Gifford Christian fellowship in 1653, and about 1655 was asked by the brethren to address them in their church gatherings. This led to his preaching in the villages round Bedford, and in 1656 he was brought into discussion with the followers of George Fox; his first book, "Some Gospel Truths Opened," was published against the Quakers in 1656. From 1660 to 1672 he was in prison and wrote "Profitable Meditations," "Praying in the Spirit," "Christian Behaviour," "The Holy City," "The Resurrection of the Dead," "Grace Abounding," and some smaller works. When released, he was chosen by the church to which he belonged as their pastcr. Three years later the Declaration of Indulgence was canceled, and the licenses of the Nonconformist preachers were recalled. On March 4th, a warrant was issued for his arrest, and Bunyan was sent to prison for six months in the town jail on Bedford Bridge. During this imprisonment he wrote the first part of his memorable work, the "Pilgrim's Progress" (published 1678). This was followed by the "Life and Death of Mr. Badman" (in 1680); the "Holy War," his most memorable work after the "Pilgrim's Progress" (in 1682); and by the second part of the "Pilgrim" (the story of Christiana and her children, in 1684). Bunyan will be best remembered by his "Grace Abounding," "Holy War," and "Pilgrim's Progress," and the best of all by the last. Bunyan's Conversion, and the Peculiar Temptations Which Followed It 1648-1650 [Bunyan begins his "Grace Abounding" with an account of his "youthful ungodliness" and his "various forms of self-righteous experience." Then comes the account of his conversion, as follows.] Upon a day, the good providence of God called me to Bedford, to work at my calling; and in one of the streets of that town I came where there were three or four poor women sitting at a door, in the sun, talking about the things of God. And being now willing to hear their discourse, I drew near to hear what they said; for I was now a brisk talker myself in the matters of religion. But they were far above my reach. Their talk was about a new birth, the work of God in their hearts; as also how they were convinced of their miserable state by nature. They talked how God had visited their souls with his love in the Lord Jesus, and with what words and promises they had been refreshed, comforted, and supported against the temptations of the devil. Moreover, they reasoned of the suggestions and temptations of Satan in particular; and told each other, by what means they had been afflicted; and how they were borne up under his assaults. They also discoursed of their own wretchedness of heart, and of their unbelief; and did contemn, slight, and abhor their own righteousness as filthy and insufficient to do them any good. And methought they spake as if joy did make them speak. They spake with such pleasantness of Scripture language, and with such appearance of grace in all they said, that they were to me as if they had found a new world; as if they were "people that dwelt alone, and were not to be reckoned among their neighbors" (Num. 23:9). At this, I felt my own heart began to shake and mistrust my own condition. For I saw that in all my thoughts about religion and salvation the new birth did never enter into my mind; neither knew I the comfort of the word and promise, nor the deceitfulness and treachery of my own wicked heart. As for secret thoughts, I took no notice of them; neither did I understand what Satan's temptations were, nor how they were to be withstood. Thus, therefore, when I had heard and considered what they said, I left them, and went about my employment again; but my heart would tarry with them. For I was greatly affected with their words; because by them |