tained the blessing, but that he came too late. Thus he was in great distress, bemoaning his sad condition, and counting himself, as he says, worse than a thousand fools for standing off thus long, and spending so many years in sin as he had done, 'still crying out, Oh! that I had turned sooner Oh that I had turned seven years ago!' He adds, it made him also angry with himself, to think that he should have no more wit but to trifle away his time, till his soul and heaven were lost. It is certainly a very awful thought that there appear to be some who continue long thoughtless and impenitent, who being given up to their delusions, cry out in the time of danger, without any renovation of heart. Sinners act the part of fools, who delay to receive mercy now, under the supposition that they may receive it hereafter. They may be left to follow their own imaginations; and they may cry when destruction cometh, alarmed, but unchanged; terrified, but still impenitent. Then, alas! there will be none to answer. But still it remains true, Whosoever, at any time, believeth on the Lord Jesus Christ, shall receive the remission of sins. Mr. Bunyan was freed from his distress in this case in the following manner : he says, When I had been long vexed with this fear, these words broke in upon my mind: Compel them to come in, that my house may be filled, and yet there is room. Luke xiv. 22, 23. These words, but especially those, And yet 'there is room, were sweet words to me; for truly I thought that by them I saw there was place enough in heaven for me.' He speaks, then, of a peculiar appropriation of them.

Another point on which Mr. Bunyan experienced considerable perplexity of mind, accompanied with deep distress, was that of effectual calling. 'Here I was at a very great stand, not knowing

what to do, fearing I was not called; for, thought 'I, if I be not called, what then can do me good.' He seems not properly to have considered, that God calls men by his word, and that those have evidence of their calling, who have been inclined by his Spirit to receive it. What added to his distress in these circumstances were the workings of depravity in his heart, so that he thought he grew worse and worse. It is far, however, from being a proof that men are worse, when, from a knowledge of their own hearts, they see more of the evil that is in them, while they are very careful to avoid sin. Light admitted into a room full of disorder discovers that disorder, but does not increase it. It enables persons to set things in order, and to remove the confusion; it inclines them to seek assistance. Mr. Bunyan was all this while tender, as to the act of sinning. He could not tell how 'to speak his words for fear he should misplace them,' and there were two things which made him, while in this state, wonder. One was,

when he saw old people hunting after the things of this life, as if they should live here always : the other, when he found professors much dis'tressed and cast down, when they met with out'ward losses.' He would say, Were my sou! but in a good condition, and were I but sure of it, ah! how rich should I esteem myself, though blessed but with bread and water! I should count 'those but small afflictions, and should bear them ' as little burdens. A wounded spirit who can bear!' He was afraid, great as he felt his burden, that he should lose it improperly and feel present ease from his trouble, rather than pardon for his sin; and would therefore cry out, saying, Lord, let not 'the burden go off my heart but the right way; by the blood of Christ, and the application of thy mercy, through him, to my soul.' In these cir

cumstances, he heard a sermon on the love of Christ, which afforded him great relief. He was enabled for a time to rejoice in the love and mercy of God to him.

After this he was much impressed with the words, 'Simon, Simon, Satan hath desired to have thee, that he may sift thee as wheat.' This he afterwards considered as a premonition of a dreadful temptation which soon befel him. Besides a multitude of unclean and blasphemous thoughts, the ' tempter,' he says, would assault him thus:

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How can you tell but the Turks had as good scriptures to prove their Mahomet the Saviour, as we have to prove our Jesus? And could I

think that so many ten thousands, in so many countries and kingdoms, should be without the knowledge of the right way to heaven, (if there 'were indeed a heaven) and that we only who live in a corner of the earth should be blessed therewith? Every one doth think his own religion rightest, both Jews, and Moors, and Pagans ; and what if all our faith, and Christ, and scriptures, should be but a thinking so too?' In one point of view, such temptations as these are the most trying; for if the foundations be destroyed, what can the righteous do! But in another they are the least dangerous, because the tendency and design of them are very evident.

It is to be supposed, that many persons, igno rant, like Mr. Bunyan, of the general state of the world, have found their minds thus harassed and if the following brief hints, serve, under God, to deliver them out of trouble, or to keep others from it, they will answer a desirable end. There are (speaking generally) four religions in the world the Pagan, the Jewish, the Mahometan, and the Christian Paganism is the worship of gods, many; and lords, many. It is infinitely diversi

fied in its forms, but this is its principle; a principle at which every enlightened mind revolts. Judaism is the religion of the Jews, in distinction from Christianity; but its falsehood is manifest in this, that the Jewish scriptures abundantly prove the truth of the gospel. Mahometanism, or the religion of Mahomet, was invented by him, an artful man, who married his mistress, at the head of the principal tribe of the Arabs; and who, in the space of about forty years, contrived to gain influence with the other tribes, to raise a large force, and to oblige men by the sword to receive his doctrine. It is not founded on miracle or prophecy; was propagated by the sword; forbids inquiry, and prevents improvement. The conclusion, therefore, concerning its falsehood, is both necessary and convincing. The Christian religion, then, alone, has even any plausibility; and this is carried on to demonstration, by its miracles, its prophecies, its spread in the first age, subsequent events, the nature of the books by which it is communicated, and its abundant and internal evidence. Among Christians, where the Bible is, there is the rule of faith and practice; and in regard to the general state of the world, it is manifest on all plans, that some parts are greatly distinguished above others, and that where none had a right to a free gift like the gospel, it is infinitely safer to receive it thankfully, and use it properly, than to inquire why it is not given universally. Besides, we know but little of the state of things on the whole. The time will come, and may remain long, when the knowledge of the Lord shall cover the earth as the waters cover the

sea.

Mr. Bunyan was troubled at this time, not only with temptations to infidelity, but with hardness of heart, together with wretched thoughts and horrid suggestions. He often, as he says, found his p

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'mind suddenly tempted to curse and swear, or to speak some grievous thing against God, or Christ his Son, and the Scriptures.' These things plunged him into occasional despair; for he concluded he could not possibly be found amongst them that love God. He could not attend upon the ordinances of God, but with sore and great affliction, and was even then most distressed with evil suggestions. In prayer he was particularly troubled, under the temptation to desist from it; or from distraction of mind, and the presentation of delusive objects to his imagination. Yet he had his supports under his trials, and soon after received great consolations. The first part of the third chapter of the prophecy of Jeremiah; and the twelfth verse of the fifth chapter of the second epistle to the Corinthians; the twentieth verse of the first chapter of the epistle to the Colossians; and the second chapter of the Hebrews, ver. 14, 15; with divers other passages of the holy writ, were rendered highly useful in giving him comfort, and he was led on to increasing knowledge and stability. Thus he says, Oh! now how was my soul led 'from truth to truth by God, even from the birth ' and cradle of the Son of God, to his ascension and second coming from heaven to judge the world.' He had continued, in all his temptations, to cry unto the Lord; he had been confirmed in this practice by the advice of Mr. Gifford, bis minister; and he says, There was not any thing 'then,' at the time of which he was speaking, that I cried unto God to make known unto me, not one part of the gospel of the Lord Jesus, but I was orderly led into it.'

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Mr. Bunyan was induced to enter upon a sti!! more narrow search of the scriptures, by many errors which were circulated at this time, and was, through their light and testimony, greatly confirmed