ting up John Bunyan and sixty other dissenters with him in prison, some of them ministers, and some laymen, some for preaching the gospel, and some for hearing it, the English Church Establishment was not worthy to be safe; the English Church Establishment was a disgrace and an injury to the gospel, and a disgrace and an injury to a free people. No church is worth saving from destruction, if it has to be saved by the destruction of other men's religious liberties; nay, if that be the case with it, it ought to go down, and the sooner the better. No church is worthy to stand, that makes nonconformity to its rites and usages a penal crime; it becomes a persecuting church the moment it does this; for, supposing that every man, woman, and child in the kingdom is kept from nonconformity simply by that threat, and that through the power of such terror there comes to be never the need to put such penal laws in execution, and so never a single subject really molested or punished; still that church is a persecuting church, and that people a persecuted people, a terrified people, a people cowed down, a people in whose souls the sacred fire of liberty is fast extinguishing, a people bound to God's service by the fear of men's racks. Such a people can never be free; their cowardice will forge their fetters. A people who will sell themselves to a church through fear of punishment, will sell themselves to any tyrant through the same fear; nay, a people who will serve God through the fear of punishment, when they would not serve him otherwise, will serve Satan in the same way.

If you make nonconformity a crime, you are therefore a persecuting church, whether your name be Rome, or England, or America, even though there be not a single nonconformist found for you to exercise your wrath upon, not one against whom you may draw the sword of your penalty. But it is drawn, and drawn against the liberty of conscience, and every man whom in this way you keep from nonconformity, you make him a deceiver to his God; you make him barter his conscience for exemption from an earthly penalty; you make him put his conscience not into God's keeping, but into the keeping of your sword; you dry up the life-blood of liberty in his soul; you make him in his inmost conscience an imprisoned slave, a venal victim of your bribery and terror, and though he may still walk God's earth as others, it is with the iron in his soul, it is with your chain about his neck, it is as the shuffling fugitive from your penalties, and not as a man of noble soul, who, fearing God religiously, fears nothing else. There may, indeed, be no chain visible, but you have wound its invisible links around the man's spirit; you have bound the man within the man; you have fettered him; and laid him down in a cold dark dungeon; and until those fetters are taken off, and he stands erect and looks out from his prison to God, it is no man, but a slave, that you have in your service; it is no disciple, but a Simon Magus, that you have in your church. If a man obeys God through the fear of man, when he would not do it otherwise, he obeys not God, but man; and in that very obedience he becomes a dissembler and a coward. If he says, I do this, which I should not do otherwise, for fear of such or such a penalty; or, I partake of this sacrament, which I should not otherwise touch, because the continuance of my office depends upon it, what is he but an acknowledged sacrilegious hypocrite? And thus it is that your system of penalties for an established church, inevitably makes hypocrites.

Let me now close what I have said on this point with a very beautiful parable by Dr. Franklin, taken originally, it is said, from a Persian poet, and to be found in substance also in Jeremy Taylor. Its imitation of the scripture style is as exquisite as its lessons are admirable: "And it came to pass, after these things, that Abraham sat in the door of his tent, about the going down of the sun; and behold a man bent with age coming from the way of the wilderness, leaning on a staff. And Abraham arose and met him, and said unto him, Turn in, I pray thee, and wash thy feet, and tarry all night; and thou shalt arise early in the morning, and go thy way. And the man said, Nay; for I will abide under this tree. But Abraham pressed him greatly so he turned, and they went into the tent; and Abraham baked unleavened bread, and they did eat. And when Abraham saw that the man blessed not God, he said unto him, Wherefore dost thou not worship the most high God, Creator of heaven and earth? And the man answered and said, I do not worship thy God, neither do I call on his name; for I have made to myself a God, which abideth always in my house, and provideth me with all things. And Abraham's zeal was kindled against the man, and he arose, and fell upon him, and drove him forth with blows into the wilderness. And God called unto Abraham, saying, Abraham, where is the stranger? And Abraham answered and said, Lord, he would not worship thee, neither would he call upon thy name; therefore have I driven him out

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from before my face into the wilderness. And God said, Have I borne with him these hundred and ninety and eight years, and nourished him and clothed him, notwithstanding his rebellion against me; and couldst not thou, who art thyself a sinner, bear with him one night?"

Now this supposed zeal of Abraham was far more natural, though not more excusable, than most ebullitions of religious intolerance. But who are we, that dare take into our hands the prerogative of God over the conscience? Who are we, that we should punish with blows or penalties of any kind, the fellow-creatures who differ from us, or because they differ from us, in their religious worship? Let us hope that the time is hastening, when that zeal divorced from love, which has produced such incalculable misery on earth, shall be banished from all human hearts, and its place for ever supplied by the charity of the gospel. Out of God's holy word, I know of no brighter example of that charity on record than John Bunyan.

In the Grace Abounding to the Chief of Sinners, Bunyan published what he names, A Brief Account of the Author's Call to the Work of the Ministry. It is one of the most interesting and instructive portions of that remarkable work, showing the deep exercises of his soul for others, in as vivid a light as the account of his conversion sheds upon his personal spiritual experience. We venture to say that there was never in the world, since the time of the apostle Paul, a more remarkable instance of a wrestling spirit in behalf of others. And this it was, that, by the blessing of God, made his preaching efficacious; it was the deep, powerful, soul-stirring intensity of interest with which he entered into it himself, preparing himself for it by fervent prayer, and following his own sermons with a restless importunity of supplication for the divine blessing. In my preaching," he tells us himself, "I have really been in pain, and have, as it were, travailed to bring forth children to God; neither could I be satisfied, unless some fruits did appear in my work. If it were fruitless, it mattered not who commended me; but if I were fruitful, I cared not who did condemn. I have thought of that word, Lo! children are an heritage of the Lord; and the fruit of the womb is his reward. As arrows in the hands of a mighty man, so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed, but shall speak with the enemies in the gate.'

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"It pleased me nothing to see a people drink in my opinions, if they seemed ignorant of Jesus Christ and the worth of their own salvation; sound conviction of sin, especially of unbelief, and an heart set on fire to be saved by Christ, with strong breathings after a truly sanctified soul, that it was that delighted me; those were the souls I counted blessed.

“ If any of those who were awakened by my ministry, did after that fall back, (as sometimes too many did,) I can truly say their loss hath been more to me, than if my own children, begotten of my own body, had been going to the grave. I think verily I may speak it without any offence to the Lord, nothing has gone so near me as that; unless it was the fear of the loss of the salvation of my own soul. I have counted as if I had goodly buildings and lordships in those places where my children were born. My heart hath been so wrapped up in the glory of this excellent work, that I counted myself more blessed and honoured of God by this, than if he had made me emperor of the Christian world, or the lord of all the glory of the earth without it! Oh these words! He that converteth a sinner from the error of his ways, doth save a soul from death. The fruit of the righteous is a tree of life; and he that winneth souls is wise. They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever. For what is our hope, our joy, our crown of rejoicing? Are not ye even in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy. These, I say, with many others of a like nature, have been great refreshments to me."

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Not only before and after preaching was Bunyan accustomed to cry mightily to God for an effectual blessing, but also while he was in the exercise, for every word that he spake sprang out of an earnest desire by all means to save some. When I have been preaching, I thank God my heart hath often all the time of this and the other exercise, with great earnestness cried to God that he would make the word effectual to the salvation of the soul; still being grieved lest the enemy should take the word away from the con. science, and so it should become unfruitful; wherefore I should labour so to speak the

word, as that thereby, if it were possible, the sin and person guilty might be particularized by it."

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Also, when I have done the exercise, it hath gone to my heart to think the word should now fall as rain on stony places; still wishing from my heart, Oh that they who have heard me speak this day did but see as I do, what sin, death, hell, and the curse of God is; and also, what the grace and love and mercy of God is, through Christ, to men in such a case as they are who are yet estranged from him. And indeed, I did often say in my heart before the Lord, that if to be hanged up presently before their eyes would be a means to awaken them, and confirm them in the truth, I should gladly be contented." Justification by faith was Bunyan's great delight in preaching, as it was Luther's; and he had gone through a depth and power of experience in learning personally the nature of this doctrine, remarkably similar to the fiery discipline of Luther's own soul in coming to it. Hence it is not wonderful that there should be a striking similarity between Bunyan's style, thoughts, and expressions in preaching, and those of the great Reformer. For example, the following passages from his "Heavenly Footman" are such as might have been written down from Luther's own lips:

"They that will go to heaven must run for it: because, as the way is long, so the time in which they are to get to the end of it is very uncertain; the time present is the only time; thou hast no more time allotted thee than that thou now enjoyest: Boast not thyself of to-morrow, for thou knowest not what a day may bring forth.' Do not say, I have time enough to get to heaven seven years hence; for I tell thee, the bell may toll for thee before seven days more be ended; and when death comes, away thou must go, whether thou art provided or not; and therefore look to it; make no delays; it is not good dallying with things of so great concernment as the salvation or damnation of thy soul. You know he that hath a great way to go in a little time, and less by half than he thinks of, he had need to run for it.

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They that will have heaven must run for it; because the devil, the law, sin, death, and hell follow them. There is never a poor soul that is going to heaven, but the devil, the law, sin, death, and hell, make after that soul. The devil your adversary, as a roaring lion, goeth about seeking whom he may devour.' And I will assure you, the devil is nimble, he can run apace, he is light of foot, he hath overtaken many, he hath turned up their heels, and hath given them an everlasting fall. Also the law, that can shoot a great way, have a care thou keep out of the reach of those great guns, the ten commandments. Hell also hath a wide mouth; it can stretch itself farther than you are aware of. And as the angel said to Lot, Take heed, look not behind thee, neither tarry thou in all the plain, (that is, any where between this and heaven,) lest thou be consumed;' so say I to thee, Take heed, tarry not, lest either the devil, hell, death, or the fearful curses of the law of God, do overtake thee, and throw thee down in the midst of thy sins, so as never to rise and recover again. If this were well considered, then thou, as well as I, wouldst say, They that will have heaven must run for it.

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They that will go to heaven must run for it; because, perchance, the gates of heaven may shut shortly. Sometimes sinners have not heaven's gates open to them so long as they suppose; and if they be once shut against a man, they are so heavy, that all the men in the world, nor all the angels in heaven, are not able to open them. I shut, and no man can open,' saith Christ. And how if thou shouldst come but one quarter of an hour too late? I tell thee, it will cost thee an eternity to bewail thy misery in. Francis Spira can tell thee what it is to stay till the gate of mercy be quite shut; or to run so lazily, that they be shut before thou get within them. What, to be shut out! what, out of heaven! Sinner, rather than lose it, run for it; yea, and so run that thou mayest obtain.'"

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Such preaching as this, such fire and life, coming from such a spirit as was in Bunyan's heart, could not but be effectual; the Spirit of God attended it; crowds of people would flock together to hear it, and many who came to scoff went away with the fire of the preacher in their consciences. Bunyan enjoyed himself more in preaching on the subject of faith than on any other, though he proclaimed the "terrors of the Lord" with unequalled power and pungency. For I have been in my preaching," says he, "especially when I have been engaged in the doctrine of life by Christ without works, as if an angel of God had stood at my back to encourage me. Oh! it hath been with such power and heavenly evidence upon my own soul, while I have been labouring to unfold it, to demonstrate it, and to fasten it upon the conscience of others, that I could not be contented with saying, I believe and am sure; methought I was more than sure, if it be lawful to express myself so, that those things which there I asserted were true.'

Bunyan from time to time, even in his preaching, experienced the assaults of his old adversary. "Sometimes," he says, "I have been violently assaulted with thoughts of blasphemy, and strongly tempted to speak the words with my mouth before the congregation." He was also tempted to "pride and liftings up of heart," but it was his every day portion to be so let into the evil of his own heart, and still made to see such a multitude of corruptions and infirmities therein, that it caused hanging down of the head under all his gifts and attainments." Moreover, Bunyan had experience on this point from the word of God, which greatly chastened and humbled his spirit. "I have had

also," says he, "together with this, some notable place or other of the word presented before me, which word hath contained in it some sharp and piercing sentence concerning the perishing of the soul, notwithstanding gifts and parts; as, for instance, that hatlı been of great use to me, Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass and a tinkling cymbal.

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A tinkling cymbal is an instrument of music with which a skilful player can make such melodious and heart-inflaming music, that all who hear him play can scarcely hold from dancing; and yet behold the cymbal hath not life, neither comes the music from it, but because of the art of him that plays therewith; so then the instrument at last may come to naught and perish, though in times past such music hath been made upon it. Just thus I saw it was, and will be, with them that have gifts, but want saving grace: they are in the hand of Christ as the cymbal in the hand of David; and as David could with the cymbal make that mirth in the service of God as to elevate the hearts of the worshippers, so Christ can use these gifted men, as with them to affect the souls of his people in the church; yet when he hath done all, hang them by, as lifeless, though sounding cymbals.

"This consideration, therefore, together with some others, were, for the most part, as a maul on the head of pride and desire of vain-glory. What, thought I, shall I be proud because I am a sounding brass? Is it so much to be a fiddle? Hath not the least creature that hath life more of God in it than these? Besides, I knew it was love should never die, but these must cease and vanish; so I concluded a little grace, a little love, a little of the true fear of God, is better than all the gifts; yea, and I am fully convinced of it that it is possible for souls that can scarce give a man an answer, but with great confusion as to method; I say it is possible for them to have a thousand times more grace, and to be more in the love and favour of the Lord, than some who, by the virtue of the gift of knowledge, can deliver themselves like angels."

LECTURE IV.

BUNYAN IN PRISON.

Illustrations of the Times of Bunyan.-Results of the spirit of persecution.-The Puritans driven to America.-Baxter in the Parliamentary Army.-The multiplicity of Sects, and Milton's opinion thereon. -Bedford Jail, and Bunyan in it, with his little child. The Plague in London, and the persecuting King and Court in Oxford.-Bunyan's conference with the Justice's Clerk.-Interview of Bunyan's wife with the Judges.-Bunyan's prison employments.-Suggestion and pursuit of the Pilgrim's Progress.

In a former lecture, I have briefly sketched the principal movements of intolerance and persecution during the reign of those English monarchs who bore the name of Charles. In order the better to illustrate that persecuting spirit, which from the reign of James passed into this, and the glorious issues that grew out of it, through that omnipotent prerogative, whereby the Divine Being causes the wrath of man to praise him, we will call up several great separate scenes from the past, with the actors in them; to note which will be better for our purpose, than would be a whole volume of historical dissertations. The first scene is in the great era of 1620, just eight years before the birth of Bunyan. It is a lowering winter's day; on a coast rock-bound and perilous, sheeted with ice and snow, hovers a small vessel, worn and weary like a bird with wet plumage, driven in a storm from its nest, and timidly seeking shelter. It is the Mayflower, thrown on the bosom of Winter. The very sea is freezing; the earth is as still as the grave, covered with snow, and as hard with frost, as iron; there is no sign of a human habitation; the deep forests have lost their foliage, and rise over the land like a shadowy congregation of skeletons. Yet there is a band of human beings on board that weather-beaten vessel, and they have voluntarily come to this savage coast to spend the rest of their lives, and to die there. Eight thousand miles they have struggled across the ocean, from a land of plenty and comfort, from their own beloved country, from their homes, firesides, friends, to gather around an altar to God in the winter, in the wilderness! What does it all mean? It marks to a noble mind the invaluable blessedness of FREEDOM TO WORSHIP GOD! It means, that religious oppression is worse to bear, more hard, more intolerable to a generous mind, more insufferable to an upright conscience, than the war of the elements, than peril and nakedness, than cold and hunger, than dens and caves of the earth, than disease and the loss of friends, and the tomahawks of savage enemies! These men have fled from religious oppression; the hand of power has attempted to grasp and bind the conscience; and conscience, and an undying religious faith, have borne these men into the wilderness to worship God as freely as the air that breathes God's praises.

So noble, so grand, so holy, was the national birth of the best part of these United States of America! Well may we glory in the name of PURITAN. It is a synonyme for all that is holy in piety, unbending in moral rectitude, patient in self-denial, illustrious in patriotism, precious in liberty and truth. But the virtues of our Puritan ancestors, in their development at least, grew out of oppression; they were good out of evil, the wrath of man turned into the praise of God. It was the touch of the iron sceptre of the Stuarts, laid upon that sacred thing a pure, enlightened, religious conscience, and upon that sacred possession, a chosen, conscientious religious faith and worship, that brought to pass all this glory; it was the tyranny of an Established Church, the daring usurpation