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"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.

"The CLERK.-When this was read, the clerk of the sessions said unto me; what say you to this?

"BUNYAN.-I said, that as to the first part of it, I was a common frequenter of the church of God. And was also, by grace, a member with the people, over whom Christ is the head.

"KEELING.-But saith Justice Keeling, (who was the judge in that court), do you come to church, (you know what I mean) to the parish church, to hear divine service?

"BUN.-I answered, no, I did not.

“ KEEL.—He asked me why?

"BUN.-I said, because I could not find it commanded in the word of God.

"KEEL. He said we were commanded to pray.

"BUN.—I said, but not by the common prayer-book.

"KEEL. He said, how then?

“BUN.—I said, with the Spirit. As the apostle saith, 'I will pray with the Spirit, and with the understanding.' 1 Cor.

xiv. 15.

“KEEL.—He said we might pray with the Spirit, and with the understanding, and with the common prayer-book also.

"BUN.-I said that the prayers in the common prayer-book were such as were made by other men, and not by the motion of the Holy Ghost within our hearts; and as I said, the apostle saith, he will pray with the Spirit, and with the understanding; not with the Spirit and the common prayer-book.

? Do you

"ANOTHER JUSTICE.-What do you count prayer think it is to say a few words over before or among a people? “BUN.—I said, no, not so; for men might have many elegant or excellent words, and yet not pray at all: but when a man prayeth, he doth through a sense of those things which he wants, (which sense is begotten by the Spirit) pour out his heart before God through Christ: though his words be not so many and so excellent as those of others are.

"JUSTICES.-They said, that was true.

"BUN.-I said, this might be done without the common prayer-book.

"ANOTHER. One of them said, how should we know that you do not write out your prayers first, and then read them afterwards to the people? This he spake in a laughing way.

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"BUN.-I said, it is not our use to take a pen and paper and write a few words thereon, and then go and read it over to a company of people.

"But how should we know it? said he.

"BUN.—Sir, it is none of our custom, said I.

"KEEL.-But, said Justice Keeling, it is lawful to use the common prayer, and such like forms: for Christ taught his disciples to pray, as John also taught his disciples. And further, said he, cannot one man teach another to pray? Faith comes by hearing' and one man may convince another of sin, and therefore prayers made by men, and read over, are good to teach and help men to pray.

"While he was speaking these words, God brought that word into my mind, in the eighth of the Romans, at the 26th verse: I say God brought it, for I had not thought on it before but as he was speaking, it came so fresh into my mind, and was set as evidently before me, as if the scripture itself had said, ‘Take me, take me ;'—so when he had done speaking,

"BUN.-I said, Sir, the scripture saith, that "it is the Spirit that helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.' Mark, said I, it doth not say the common prayer-book teacheth us how to pray, but the Spirit. And it is the Spirit that helpeth our infirmities,' saith the apostle; he doth not say it is the common prayer-book.

"And as to the Lord's prayer, although it be an easy thing to say, 'Our Father,' &c. with the mouth; yet there are very few that can, in the Spirit, say the two first words in that prayer; that is, that can call God their Father, as knowing what it is to be born again, and as having experience that they are begotten of the Spirit of God; which if they do not, all is but babbling.

"KEEL.-Justice Keeling said, that this was a truth. "BUN. And I say further, as to your saying that one man

may convince another of sin, and that 'faith comes by hearing,' and that one man may tell another how he should pray, &c. I say men may tell each other of their sins, but it is the Spirit that must convince them.

"And though it be said that 'faith comes by hearing;' yet it is the Spirit that worketh faith in the heart through hearing, or else they are not profited by hearing.

"And that though one man may tell another how he should pray, yet as I said before, he cannot pray, nor make his condition known to God, except the Spirit help. It is not the common prayer-book that can do this. It is the Spirit that showeth us our sins, and the Spirit that showeth us a Saviour: and the Spirit that stirreth up in our hearts desires to come to God, for such things as we stand in need of, even sighing out our souls unto him for them with 'groans which cannot be uttered:' with other words to the same purpose. At this they were set."

We should like to lay before our readers the whole of this remarkable trial; but our space forbids. Judgment went against Bunyan, and Justice Keeling passed sentence in the following words: "You must be had back again to prison, and there lie for three months following; and at three months end, if you do not submit to go to church to hear divine service, and leave your preaching, you must be banished the realm: and if after such a day as shall be appointed you to be gone, you shall be found in this realm, &c., or be found to come over again without special license from the king, &c. you must stretch by the neck for it, I tell you plainly."

Poor Bunyan! Poor Justice Keeling! We hardly know whom to pity the most. We think, on the whole, Bunyan had the least need of it; especially when we reflect on the wonderful kind of occupation he found for himself afterwards when in prison. But this period of Bunyan's history is too full of interest to be treated briefly. We must recur to it again.

THE UNDECIDED TEACHER.

I feel a double tide of emotion swelling in my breast whenever I behold an undecided teacher presiding over a class. I think of him—and I think of his young charge. I would fain

éncourage him to proceed in his work. Far better for him is this sabbath occupation than sitting over the fire at home, or taking the sunny walk abroad; infinitely better than idle talk with giddy and profane companions, or the pleasure party with sabbath-breaking friends. His present work is healthy and good, even though he be ill-fitted to perform it aright. The New Testament or the Bible is in his hands; it is read verse by verse before him; and he does his best to explain its meaning to his youthful hearers. The occupation, at least, is good. And who knows whether the Spirit of God may not come down upon his heart while thus engaged, writing the law upon it and subduing it to the faith, as he listens to the divine word? Shall I ask him to depart? Shall I tell him that he is not properly qualified for the work in which he is engaged? Shall I bid him leave the sabbath school, and devolve his task upon those who are fitted to discharge it? I frankly confess that I cannot find it in my heart to do so. I dread the consequences of snapping the only link that binds him to what is good. I tremble while I trace the probable result of such a method of procedure, and cannot undertake the responsibility of driving him from his present occupation to other and less profitable pursuits.

But then I feel also for the class committed to the care of such a teacher. I see in each member of it the possessor of an undying soul. I regard them as young immortals-candidates for eternity. I behold in each a fallen spirit, whom the gospel seeks to reclaim. The Bible is, according to my view, a message from God, the Infinite Spirit, to each one of them-inviting them to return to him, with the promise of pardon, purity, and peace. And who is to explain this message? Who is to acquaint these young spirits of their sad, but hopeful condition? Who is to give them a clear insight into the nature and contents and aims of that blessed volume over which they are pondering? -a teacher who is undecided! a teacher who has not been reclaimed himself! a teacher who, fallen himself, has not returned to God, nor received the gospel for his own salvation! Is not this a strange thing, and what shall we say to it? Oh! my heart bleeds for those "little ones" who are thus trained. I fear, I greatly fear, lest such instruction should be in vain.

Thus I am "in a strait betwixt two," and scarcely know

how to act. Oh! undecided teacher, resolve my doubts and bid all perplexity cease! Free thyself from inconsistency, and deliver thy soul from peril! No longer halt between two opinions, cast thyself at thy Saviour's feet, and call him “Lord !” Embrace the offers of his gospel-receive the pardon he is so ready to bestow-give thyself wholly to him for life and death— and profess his holy name! Then shall the church's anxiety be relieved, the world's clamour be silenced, and thine own heart be at peace. Then, whilst thou art saying to thy Saviour"Lord, thou knowest all things; thou knowest that I love thee!"—he will sanction thee in thy blessed work, and thou shalt hear his voice approvingly say—“ Feed my lambs !”

THE CHURCHES FOUNDED BY THE APOSTLES. The scriptural constitution of a christian church is a subject of great importance. It is not, of course, of equal moment with the essential doctrines of the gospel. Its importance, however, may be underrated. There is, we believe, a close connection between the purity and integrity of the church's constitution, and the preservation and extension of vital religion.

In the present day, the constitution of the church of Christ, and some kindred topics, are attracting general attention, and causing great agitation. It is very desirable that our young people should be well informed on these subjects that they should carefully investigate the principles they profess to entertain; that so, they may be able to justify to their own consciences the stand which they take, in relation to the great controversies of the day; and, in the struggles of contending parties, may have the discernment to discover, and the moral courage to espouse, the interests of religious truth. We shall do our best to assist them in their inquiries, and to deepen their love of "the right."

In the present article, we shall endeavour to describe the churches which were founded by inspired apostles. When we have ascertained their distinctive form and character, we shall be prepared to decide what religious communities, in the present day, bear the nearest resemblance to the primitive institution of our Lord.

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