when the believer is waiting on the top of Pisgah :-" "Concerning separation from the Church about baptism, laying on of hands, anointing with oil, psalms, or any other externals, I charge every one of you respectively, as you will give an account of it to our Lord Jesus Christ, who will judge both quick and dead at His coming, that none of you be found guilty of this great evil, which some have committed, and that through a zeal for God, yet not according to knowledge. They have erred from the law of the love of Christ, and have made a rent in the true Church, which is but one." If our Baptist brethren are justly proud that the burning and shining light of Bunyan was set upon their candlestick, they have equal reason to boast of the torch at which his bland and diffusive flame was kindled. John Bunyan doubtless owed to John Gifford the peculiar type of his Christianity, its comprehensiveness, and its sect-forgetting zeal for the things of Jesus Christ.

He had not long been a member of the church when he was called to exercise its actual ministry. Gifford was gone to his everlasting rest; and as a substitute for his labours, it was put upon a few of the brethren to speak the word of exhortation to the rest. Of these Bunyan was one. At first he did not venture further than to address his friends in their more private meetings, or to follow up, with a brief application, the sermons delivered by others in their village-preaching. But these exercises having afforded the utmost satisfaction to his judicious though warm-hearted hearers, he was urged forward to more public services. These he was too humble to covet, and too earnest to refuse. Though his education was sufficiently rude, God had given him from the first a strong athletic mind and a glowing heart-that downright logic and teeming fancy, whose bold strokes and burning images heat the Saxon temper to the welding point, and make the popular orator of our English multitude. Then his low origin and rough wild history, however much they might have subjected him to scorn had

he exchanged the leathern apron for a silken one, or scrambled from the hedge-side into the high places of the Church, entailed no suspicion, and awakened much surprise, when the Bedford townsmen saw their blaspheming neighbour a new man, and in a way so disinterested preaching the faith which he once destroyed. The town turned out to hear, and though there was some mockery, many were deeply moved. His own account of it is:-"At first I could not believe that God should speak by me to the heart of any man, still counting myself unworthy; yet those who were thus touched, would love me, and have a particular respect for me; and though I did put it from me, that they should be awakened by me, still they would confess it and affirm it before the saints of God. ... Wherefore, seeing them in both their words and deeds to be so constant, and also in their hearts so earnestly pressing after the knowledge of Jesus Christ, rejoicing that ever God did send me where they were, then I began to conclude it might be so, that God had owned in His work such a foolish one as I; and then came that word of God to my heart with such sweet refreshment: 'The blessing of them that were ready to perish is come upon me; yea, I caused the widow's heart to sing for joy.' At this, therefore, I rejoiced; yea, the tears of those whom God had awakened by my preaching would be both solace and encouragement to me. I thought on those sayings, 'Who is he that maketh me glad, but the same that is made sorry by me?' And again, 'Though I be not an apostle to others, yet doubtless I am unto you: for the seal of my apostleship are ye in the Lord.""

There was a solemnising and subduing power in Bunyan's ministry, because it was heartfelt. So far as the truths he uttered were capable of becoming subjects of personal consciousness, he had experienced them; and so far as they were subjects of intellectual conviction, he was not only fully persuaded of them, but saw them so clear and evident, that his

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realisations were continually quickening into sensations. He thus began with a John-Baptist ministry, to which succeeded a Pentecostal evangel; and at last it grew into the Pauline amplitude and completeness, "the whole counsel of God." "In my preaching of the Word, I took special notice of this one thing, namely, that the Lord did lead me to begin where the Word begins with sinners; that is, to condemn all flesh, and to open and allege that the curse of God by the law doth belong to and lay hold on all men as they come into the world, because of sin. Now this part of my work I fulfilled with great sense; for the terrors of the law, and guilt for my transgressions, lay heavy on my conscience. I preached what I felt, what I smartingly did feel; even that under which my poor soul did groan and tremble to astonishment. Indeed I have been as one sent to them from the dead; I went myself in chains to preach to them in chains; and carried that fire in my own conscience that I persuaded them to be aware of. . . . Thus I went on for the space of two years, crying out against men's sins, and their fearful state because of them. After which the Lord came in upon my own soul with some sure peace and comfort through Christ; for He did give me many sweet discoveries of His blessed grace through Him. Wherefore now I altered in my preaching (for still I preached what I saw and felt). Now, therefore, I did much labour to hold forth Jesus Christ in all his offices, relations, and benefits, unto the world, and did strive also to discover, to condemn, and remove those false supports and props on which the world doth both lean, and by them fall and perish. On these things also I stayed as long as on the other. After this, God led me into something of the mystery of union with Christ; wherefore, that I discovered and shewed to them also. And when I had travelled through these three chief points of the Word of God, I was caught in my present practice, and cast into prison, where I have lain alone as long again to confirm the truth by way of

suffering, as I was before in testifying of it, according to the Scriptures, in a way of preaching."

Bunyan's preaching was no incoherent rant. Words of truth and soberness formed the staple of each sermon; and his burning apostrophes and startling images were only the electric scintillations along the chain of his Scriptural eloquence. Though the common people heard him most gladly, he had occasional hearers of a higher class. Once on a week-day he was expected to preach in a parish church near Cambridge, and a concourse of people had already collected in the churchyard. A gay student was riding past, when he noticed the crowd, and asked what had brought them together. He was told that the people had come out to hear one Bunyan, a tinker, preach. He instantly dismounted, and gave a boy twopence to hold his horse, for he declared he was determined to hear the tinker prate. So he went into the church, and heard the tinker; but so deep was the impression which that sermon made on the scholar, that he took every subsequent opportunity to attend Bunyan's ministry, and himself became a renowned preacher of the gospel in Cambridgeshire. Still he felt that his errand was to the multitude, and his great anxiety was to penetrate the darkest places of the land, and preach to the most abandoned people. In these labours of unostentatious heroism, he sometimes excited the jealousy of the regular parish ministers, and even under the tolerant rule of the Protector, was in some danger of imprisonment. However, it was not

till the Restoration that he was in serious jeopardy; but thereafter he was among the first victims of the grand combination betwixt priests and rulers to exterminate the gospel in England.

On the 12th of November 1660, he had promised to meet a little congregation in a private house at Samsell in Bedfordshire. Before the hour of meeting he was apprised that a warrant was out to seize him; but he felt that he owed it to the

gospel not to run away at such a time. Accordingly, when the people were assembled with no weapons but their Bibles, the constable entered and arrested the preacher. He had only time to speak a few words of counsel and encouragement to his hearers: "You see we are prevented of our opportunity to speak and hear the Word of God, and are likely to suffer for the same. But be not discouraged. It is a mercy to suffer for so good a cause. We might have been apprehended as thieves or murderers, or for other wickedness; but, blessed be God, it is not so. We suffer as Christians for welldoing; and better be the persecuted than the persecutors." After being taken before a justice, he was committed to jail till the ensuing sessions should be held at Bedford. There an indictment was served-"That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath since such a time devilishly and perniciously abstained from coming to church to hear Divine service; and is a common upholder of several unlawful meetings and conventicles, to the great disturbance and distraction of the good subjects of this kingdom, contrary to the laws of our sovereign lord the King," &c. Of course he was convicted, and sentenced to imprisonment, with certification, that if he did not conform within a given period, he would be banished out of the kingdom.

After Bunyan ceases to be his own biographer, our materials become exceedingly scanty. This is the less to be lamented when we reflect that the history of his "hidden life" is already told. The processes have now been related which formed and developed the inner man; and the few external events that befel him, and the few important things that he did, during the remaining eight-and-twenty years of his mortal pilgrimage, may be recorded in a single page.

His imprisonment was protracted from sessions to sessions, till he had measured out twelve weary years in Bedford jail. Perhaps we should not call them weary. They had their