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which it is unnecessary to repeat, but which proved that he was in the gall of bitterness and the bond of iniquity thus while one man is turned from his error, another remains unreproved and unrestrained.

Though Mr. Bunyan seemed now to have attained to some degrees of religious knowledge yet his weakness was great, and his ignorance considerable. He was therefore but little prepared to encounter with the errors of a set of people who were called Ranters. Some of their books fell into his hands, and the above-mentioned professor of religion, with whom he was acquainted, when he ceased from his profaneness, espoused their principles, and addicted himself to wickedness. For his conduct Mr. Bunyan faithfully reproved him, but without producing any happy effect. He laughed at his reproofs, and pretended that he had now hit upon the right religion. Mr. Bunyan, therefore, was obliged to leave his company, though he had probably a little before this time been much at a loss concerning the principles of this sect of Ranters. In a state of doubt concerning them, he thus expressed the sense which he had of his own ignorance, and the desire he felt to be led in the paths of truth. Addressing himself to the Almighty, he prayed in these words: O Lord, I am a fool, and not able to know the truth from error Lord, leave me not in my own blindness, either to approve of 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 wholly at thy foot, let me not be de'ceived, I humbly beseech thee.' The sincerity of heart expressed in this prayer demands our respect. How different the conduct of Mr. Bunyan from that of those who are carried away by every wind of doctrine, who decide without judgment, receive without examination, are confident without prayer, and

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pretend to great light without humility or wa.cnfulness. Let not a man be wise in his own conceits.

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It may be useful to mention some of the temptations endured and overcome by Mr Bunyan, both as they may shew us something more of his character, and be like a word spoken in season to the weary. Let it, however, first be remarked, that the errors of the Ranters led him to reflect upon the value of the Bible. It was now exceedingly precious to him. He read it as he had never done before, and whereas he had once objected to Paul's Epistles, they were now sweet and pleasant to him. He was continually reading or meditating upon the holy Scriptures, and praying earnestly to God that he might know the truth, and walk in the way to heaven and glory. These circumstances, in connection with two others, which he mentions, were, no doubt, of great use to him in preserving him under his temptations. One was his being assisted by the ministry of Mr. Gifford, whose doctrine, he said, ' was 'much for his stability,' and the other his meeting with Martin Luther's book on the Galatians. Of this book he says, I do prefer Martin Luther upon the Galatians (except the holy Bible) before all the books that I have ever seen, as most fit for a wounded conscience.' His first trials, however, he endured without these helps. One of his temptations was this: that he must seek to know he had faith by trying to work some miracles: it was connected with his misunderstanding the account of miraculous gifts given in the New Testament. Another source of great uneasiness and distress to him arose from the question, Whether he were elected or not? He found the Scriptures say, That it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, and he concluded from hence, that unless God had chosen him to be a vessel of grace, all he could do would be ineffectual

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for obtaining salvation. Continually, therefore, were these questions in his mind, How can you tell that you are elected ? And what if you should not? These questions appeared to him so difficult, and yet so interesting, that he knew not what to do with them. As many other persons have been in like circumstances, it may be useful to point out their mistake, as well as to shew the manner in which Mr, Bunyan received deliverance.

It is a great mistake for people to expect to receive comfort from a consideration of the doctrine of election, without referring to the promises and proclamations of the gospel. How can any one know the secret and eternal counsels of God, or read in his decrees that he was himself chosen to eternal life before the foundation of the world? Without a particular revelation containing a declaration that a certain individual was elected, or at least something like it, a consideration of the doctrine of election alone cannot assure him that such was his condition. It is impossible, therefore, in this method, and in the common course of things, that any one can arrive at satisfaction. Neither is this the use of the doctrine of election. In the scriptures is a proclamation of glad tidings to every creature through Jesus Christ; repeated assurances are given, that whosoever believeth in Jesus Christ, shall not perish, but have everlasting life if any man say, with the jailer of old, Sirs, what must I do to be saved?' The answer is, 'Believe on the Lord Jesus Christ, and thou shalt be saved.' The question with inquirers therefore, it is presumed, should be, What is the gospel? do I believe it? does it influence me? for if I believe it the inference is plain: I do so in consequence of the sovereign mercy of God in his Son from eternity. Suppose, that in answer to these questions, faithfulness demands a person should say, It is evident I have not believed, I have received no comfort from

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the gospel of Christ, or, professing consolation, I have lived wickedly. Then still the grace of the gospel is exhibited as the most solid foundation for hope, and the most powerful motive to universal reformation, and thus, in experience and practice, all things remain so far clear. It is a sad thing for men to suppose they must attempt impossibilities to gain peace; yet it is something like this, when ignorant or weak persons deem it necessary to be assured of their election, while they are inattentive to the gospel and to their effectual calling. Every one who is assured of his calling, may be assured of his election. The gospel is the word by which God fulfils his purpose, and he that receives it shall be saved.

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Mr. Bunyan's escape from his great perplexity on the doctrine of election was connected with principles similar to those which have been stated; he says, For several days I was greatly assaulted and perplexed, and was often, when I have been walking, ready to sink, where I went, with faintness in my mind; but one day, after I had been 'so many weeks oppressed and cast down there'with, that I was now desponding concerning the ' attainment of life, that sentence fell with weight upon my spirit Look at the generations of old, and see did ever any trust in God and were 'confounded? At which I was greatly enlighten'ed and encouraged in my soul.' His comfort, indeed, was diminished, when he found that this passage was not in the Bible, but in the Apocrypha ; (Eccl. ii. 10) however, he revived again when he considered, that though it were not in the canonical books, yet it was the sum and substance of many of the promises in them. Thus his mind was relieved; and the relief he received was built upon a solid foundation. If it be true that none ever trusted in God and were disappointed, then, if the reader or writer of these sketches trust in him the

inference is plain and consoling. God is the author of true confidence in himself, and it is the fulfilment of his purpose.

Perhaps a hint or two further on the subject of election may not be useless. The abuse of the doctrine has brought it into discredit; but this is unreasonable. Election may be a scriptural, a comforting, and sanctifying doctrine, and yet be misapplied, when put in room of the gospel. All these considerations are justly applicable to it. The holy writings maintain it unequivocally: it is full of consolation to those who are conscious of believing on the name of the Son of God; and it certainly has a peculiar title to important truth in this view, that it is the only representation of God and man which gives all the honour of salvation to God, and obliges man thankfully to confess that no flesh can glory in the presence of the Lord. Many are not aware of the intimate connexion, in point of system, between the freedom of the gospel, the hope of sinners, and the doctrine of election. What foundation is there for a proclamation of mercy to vile transgressors, unless God hath mercy upon whom he will have mercy; or where must the hope of that saved sinner be, that knows himself, and yet is obliged by his system to attribute his reception of Christianity to his having been better than other men? If it be not so, he owes his calling to God; and, if God be of one mind, his electing mercy cannot be denied.

To return to the case of Mr. Bunyan.-This doubt also gave him great trouble; whether the day of grace were not past and gone. And what greatly increased his trouble, in reference to this doubt, was the consideration, that as the good people of Bedford, with whom he was acquainted, were converted already, they were all that God would save in those parts. He thought that they had ob

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