The women in Bedford, to whom Bunyan had opened his mind, had been naturally interested in him. Young and rough as he was, he could not have failed to impress anyone who conversed with him with a sense that he was a remarkable person. They mentioned him to Mr. Gifford, the minister of the Baptist Church at Bedford. John Gifford had, at the beginning of the Civil War, been a loose young officer in the king's army. He had been taken prisoner when engaged in some exploit which was contrary to the usages of war. A court-martial had sentenced him to death, and he was to have been shot in a few hours, when he broke out of his prison with his sister's help, and, after various adventures, settled at Bedford as a doctor. The near escape had not sobered him. He led a disorderly life, drinking and gambling, till the loss of a large sum of money startled him into seriousness. In the language of the time he became convinced of sin, and joined the Baptists, the most thorough-going and consistent of all the Protestant sects. If the Sacrament of Baptism is not a magical form, but is a personal act, in which the baptised person devotes himself to Christ's service, to baptise children at an age when they cannot understand what they are doing may well seem irrational and even impious.

Gifford, who was now the head of the Baptist community in the town, invited Bunyan to his house, and explained the causes of his distress to him. He was a lost sinner. It was true that he had parted with his old faults, and was leading a new life. But his heart was unchanged; his past offences stood in record against him. He was still under the wrath of God, miserable in his position, and therefore miserable in mind. He must become sensible of his lost state, and lay hold of the only remedy, or there was no hope for him.

There was no difficulty in convincing Bunyan that he was in a bad way. He was too well aware of it already. In a work of fiction, the conviction would be followed immediately by consoling grace. In the actual experience of a living human soul, the medicine operates less pleasantly.

'I began,' he says, 'to see something of the vanity and inward wretchedness of my wicked heart, for as yet I knew no great matter therein. But now it began to be discovered unto me, and to work for wickedness as it never did before. Lusts and corruptions would strongly put themselves forth within me in wicked thoughts and desires which I did not regard before. Whereas, before, my soul was full of longing after God; now my heart began to hanker after every foolish vanity.'

Constitutions differ. Mr. Gifford's treatment, if it was ever good for any man, was too sharp for Bunyan. The fierce acid which had been poured into his wounds set them all festering again. He frankly admits that he was now farther from conversion than before. His heart, do what he would, refused to leave off desiring forbidden pleasures, and while this continued, he supposed that he was still under the law, and must perish by it. He compared himself to the child who, as he was being brought to Christ, was thrown down by the devil and wallowed foaming. A less healthy nature might have been destroyed by these artificially created and exaggerated miseries. He supposed he was given over to unbelief and wickedness, and yet he relates with touching simplicity:—

'As to the act of sinning I was never more tender than now. I durst not take up a pin or a stick, though but so big as a straw, for my conscience now was sore and would smart at every touch. I could not tell how to speak my words for fear I should misplace them.'

But the care with which he watched his conduct availed him nothing. He was on a morass 'that shook if he did but stir,' and he was 'there left both of God and Christ and the Spirit, and of all good things.' 'Behind him lay the faults of his childhood and youth, every one of which he believed to be recorded against him. Within were his disobedient inclinations, which he conceived to be the presence of the Devil in his heart. If he was to be presented clean of stain before God he must have a perfect righteousness which was to be found only in Christ, and Christ had rejected him. 'My original and inward pollution,' he writes, 'was my plague and my affliction. I was more loathsome in my own eyes than was a toad, and I thought I was so in God's eyes too. I thought every one had a better heart than I had. I could have changed heart with anybody. I thought none but the Devil himself could equal me for inward wickedness and pollution. Sure, thought I, I am given up to the Devil and to a reprobate mind; and thus I continued for a long while, even for some years together.'

And all the while the world went on so quietly; these things over which Bunyan was so miserable not seeming to trouble anyone except himself; and, as if they had no existence except on Sundays and in pious talk. Old people were hunting after the treasures of this life, as if they were never to leave the earth. Professors of religion complained when they lost fortune or health; what were fortune and health to the awful possibilities which lay beyond the grave? To Bunyan the future life of Christianity was a reality as certain as the next day's sunrise; and he could have been happy on bread and water if he could have felt himself prepared to enter it. Every created being seemed better off than he was. He was sorry that God had made him a man. He 'blessed the condition of the birds, beasts, and fishes, for they had not a sinful nature. They were not obnoxious to the wrath of God. They were not to go to hell-fire after death.' He recalled the texts which spoke of Christ and forgiveness. He tried to persuade himself that Christ cared for him. He could have talked of Christ's love and mercy 'even to the very crows which sate on the ploughed land before him.' But he was too sincere to satisfy himself with formulas and phrases. He could not, he would not, profess to be convinced that things would go well with him when he was not convinced. Cold spasms of doubt laid hold of him—doubts, not so much of his own salvation, as of the truth of all that he had been taught to believe; and the problem had to be fought and grappled with, which lies in the intellectual nature of every genuine man, whether he be an Æschylus or a Shakespeare, or a poor working Bedfordshire mechanic. No honest soul can look out upon the world and see it as it really is, without the question rising in him whether there be any God that governs it at all. No one can accept the popular notion of heaven and hell as actually true, without being as terrified as Bunyan was. We go on as we do, and attend to our business and enjoy ourselves, because the words have no real meaning to us. Providence in its kindness leaves most of us unblessed or uncursed with natures of too fine a fibre.

Bunyan was hardly dealt with. 'Whole floods of blasphemies,' he says, 'against God, Christ, and the Scriptures were poured upon my spirit; questions against the very being of God and of his only beloved Son, as whether there was in truth a God or Christ, or no, and whether the Holy Scriptures were not rather a fable and cunning story than the holy and pure Word of God.'

'How can you tell,' the tempter whispered, 'but that the Turks have as good a Scripture to prove their Mahomet the Saviour, as we have to prove our Jesus is? Could I think that so many tens of 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 who lie in a corner of the earth, should alone be blessed therewith. Every one doth think his own religion the rightest, both Jews, Moors, and Pagans; and how if all our faith, and Christ, and Scripture should be but "a think so" too.' St. Paul spoke positively. Bunyan saw shrewdly that on St. Paul the weight of the whole Christian theory really rested. But 'how could he tell but that St. Paul, being a subtle and cunning man, might give himself up to deceive with strong delusions?' 'He was carried away by such thoughts as by a whirlwind.'

His belief in the active agency of the Devil in human affairs, of which he supposed that he had witnessed instances, was no doubt a great help to him. If he could have imagined that his doubts or misgivings had been suggested by a desire for truth, they would have been harder to bear. More than ever he was convinced that he was possessed by the devil. He 'compared himself to a child carried off by a gipsy.' 'Kick sometimes I did,' he says, 'and scream, and cry, but yet I was as bound in the wings of temptation, and the wind would bear me away.' 'I blessed the dog and toad, and counted the condition of everything that God had made far better than this dreadful state of mine. The dog or horse had no soul to perish under the everlasting weight of hell for sin, as mine was like to do.'

Doubts about revelation and the truth of Scripture were more easy to encounter then than they are at present. Bunyan was protected by want of learning, and by a powerful predisposition to find the objections against the credibility of the Gospel history to be groundless. Critical investigation had not as yet analysed the historical construction of the sacred books, and scepticism, as he saw it in people round him, did actually come from the devil, that is from a desire to escape the moral restraints of religion. The wisest, noblest, best instructed men in England, at that time regarded the Bible as an authentic communication from God, and as the only foundation for law and civil society. The masculine sense and strong modest intellect of Bunyan ensured his acquiescence in an opinion so powerfully supported. Fits of uncertainty recurred even to the end of his life; it must be so with men who are honestly in earnest; but his doubts were of course only intermittent, and his judgment was in the main satisfied that the Bible was, as he had been taught, the Word of God. This, however, helped him little; for in the Bible he read his own condemnation. The weight which pressed him down was the sense of his unworthiness. What was he that God should care for him? He fancied that he heard God saying to the angels, 'This poor, simple wretch doth hanker after me, as if I had nothing to do with my mercy but to bestow it on such as he. Poor fool, how art thou deceived! It is not for such as thee to have favour with the Highest.'

Miserable as he was, he clung to his misery as the one link which connected him with the object of his longings. If he had no hope of heaven, he was at least distracted that he must lose it. He was afraid of dying, yet he was still more afraid of continuing to live; lest the impression should wear away through time, and occupation and other interests should turn his heart away to the world, and thus his wounds might cease to pain him.

Readers of the 'Pilgrim's Progress' sometimes ask with wonder, why, after Christian had been received into the narrow gate, and had been set forward upon his way, so many trials and dangers still lay before him. The answer is simply that Christian was a pilgrim, that the journey of life still lay before him, and at every step temptations would meet him in new, unexpected shapes. St. Anthony in his hermitage was beset by as many fiends as had ever troubled him when in the world. Man's spiritual existence is like the flight of a bird in the air; he is sustained only by effort, and when he ceases to exert himself he falls. There are intervals, however, of comparative calm, and to one of these the storm-tossed Bunyan was now approaching. He had passed through the Slough of Despond. He had gone astray after Mr. Legality, and the rocks had almost overwhelmed him. Evangelist now found him and put him right again, and he was to be allowed a breathing space at the Interpreter's house. As he was at his ordinary daily work his mind was restlessly busy. Verses of Scripture came into his head, sweet while present, but like Peter's sheet caught up again into heaven. We may have heard all our lives of Christ. Words and ideas with which we have been familiar from childhood are trodden into paths as barren as sand. Suddenly, we know not how, the meaning flashes upon us. The seed has found its way into some corner of our minds where it can germinate. The shell breaks, the cotyledons open, and the plant of faith is alive. So it was now to be with Bunyan.

'One day,' he says, 'as I was travelling into the country, musing on the wickedness of my heart, and considering the enmity that was in me to God, the Scripture came into my mind, "He hath made peace through the blood of His cross." I saw that the justice of God and my sinful soul could embrace and kiss each other. I was ready to swoon, not with grief and trouble, but with solid joy and peace.' Everything became clear: the Gospel history, the birth, the life, the death of the Saviour; how gently he gave himself to be nailed on the cross for his (Bunyan's) sins. 'I saw Him in the spirit,' he goes on, 'a Man on the right hand of the Father, pleading for me, and have seen the manner of His coming from Heaven to judge the world with glory.'

The sense of guilt which had so oppressed him was now a key to the mystery. 'God,' he says, 'suffered me to be afflicted with temptations concerning these things, and then revealed them to me.' He was crushed to the ground by the thought of his wickedness; 'the Lord showed him the death of Christ, and lifted the weight away.'

Now he thought he had a personal evidence from Heaven that he was really saved. Before this, he had lain trembling at the mouth of hell; now he was so far away from it that he could scarce tell where it was. He fell in at this time with a copy of Luther's commentary on the Epistle to the Galatians, 'so old that it was like to fall to pieces.' Bunyan found in it the exact counterpart of his own experience: 'of all the books that he had ever met with, it seemed to him the most fit for a wounded conscience.'

Everything was supernatural with him: when a bad thought came into his mind, it was the devil that put it there. These breathings of peace he regarded as the immediate voice of his Saviour. Alas! the respite was but short. He had hoped that his troubles were over, when the tempter came back upon him in the most extraordinary form which he had yet assumed, Bunyan had himself left the door open; the evil spirits could only enter 'Mansoul' through the owner's negligence, but once in, they could work their own wicked will. How it happened will be told afterwards. The temptation itself must be described first. Never was a nature more perversely ingenious in torturing itself.

He had gained Christ, as he called it. He was now tempted 'to sell and part with this most blessed Christ, to exchange Him for the things of this life—for anything.' If there had been any real prospect of worldly advantage before Bunyan, which he could have gained by abandoning his religious profession, the words would have had a meaning; but there is no hint or trace of any prospect of the kind; nor in Bunyan's position could there have been. The temptation, as he called it, was a freak of fancy: fancy resenting the minuteness with which he watched his own emotions. And yet he says, 'It lay upon me for a year, and did follow me so continually that I was not rid of it one day in a month, sometimes not an hour in many days together, unless when I was asleep. I could neither eat my food, stoop for a pin, chop a stick, or cast my eye to look on this or that, but still the temptation would come, "Sell Christ for this, sell Him for that! Sell Him! Sell Him!"'

He had been haunted before with a notion that he was under a spell; that he had been fated to commit the unpardonable sin; and he was now thinking of Judas, who had been admitted to Christ's intimacy, and had then betrayed him. Here it was before him—the very thing which he had so long dreaded. If his heart did but consent for a moment, the deed was done. His doom had overtaken him. He wrestled with the thought as it rose, thrust it from him 'with his hands and elbows,' body and mind convulsed together in a common agony. As fast as the destroyer said, 'Sell Him,' Bunyan said, 'I will not; I will not; I will not, not for thousands, thousands, thousands of worlds!' One morning as he lay in his bed, the voice came again, and would not be driven away. Bunyan fought against it, till he was out of breath. He fell back exhausted, and without conscious action of his will, the fatal sentence passed through his brain, 'Let Him go if He will.'

That the 'selling Christ' was a bargain in which he was to lose all and receive nothing is evident from the form in which he was overcome. Yet if he had gained a fortune by fraud or forgery, he could not have been more certain that he had destroyed himself.

Satan had won the battle, and he, 'as a bird shot from a tree, had fallen into guilt and despair.' He got out of bed, 'and went moping into the fields,' where he wandered for two hours, 'as a man bereft of life, and now past recovering,' 'bound over to eternal punishment.' He shrank under the hedges, 'in guilt and sorrow, bemoaning the hardness of his fate.' In vain the words now came back that had so comforted him, 'The blood of Christ cleanseth from all sin.' They had no application to him. He had acquired his birthright, but, like Esau, he had sold it, and could not any more find place for repentance. True it was said that 'all manner of sins and blasphemies should be forgiven unto men,' but only such sins and blasphemies as had been committed in the natural state. Bunyan had received grace, and after receiving it, had sinned against the Holy Ghost.

It was done, and nothing could undo it. David had received grace, and had committed murder and adultery after it. But murder and adultery, bad as they might be, were only transgressions of the law of Moses. Bunyan had sinned against the Mediator himself, 'he had sold his Saviour.' One sin, and only one there was which could not be pardoned, and he had been guilty of it. Peter had sinned against grace, and even after he had been warned. Peter, however, had but denied his Master. Bunyan had sold him. He was no David or Peter, he was Judas. It was, very hard. Others naturally as bad as he had been saved. Why had he been picked out to be made a Son of Perdition? A Judas! Was there any point in which he was better than Judas? Judas had sinned with deliberate purpose: he 'in a fearful hurry,' and 'against prayer and striving.' But there might be more ways than one of committing the unpardonable sin, and there might be degrees of it. It was a dreadful condition. The old doubts came back.

'I was now ashamed,' he says, 'that I should be like such an ugly man as Judas. I thought how loathsome I should be to all the saints at the Day of Judgment. I was tempted to content myself by receiving some false opinion, as that there should be no such thing as the Day of Judgment, that we should not rise again, that sin was no such grievous thing, the tempter suggesting that if these things should be indeed true, yet to believe otherwise would yield me ease for the present. If I must perish, I need not torment myself beforehand.'

Judas! Judas! was now for ever before his eyes. So identified he was with Judas that he felt at times as if his breastbone was bursting. A mark like Cain's was on him. In vain he searched again through the catalogue of pardoned sinners. Manasseh had consulted wizards and familiar spirits. Manasseh had burnt his children in the fire to devils. He had found mercy; but, alas! Manasseh's sins had nothing of the nature of selling the Saviour. To have sold the Saviour 'was a sin bigger than the sins of a country, of a kingdom, or of the whole world—not all of them together could equal it.'

His brain was overstrained, it will be said. Very likely. It is to be remembered, however, who and what he was, and that he had overstrained it in his eagerness to learn what he conceived his Maker to wish him to be—a form of anxiety not common in this world. The cure was as remarkable as the disorder. One day he was 'in a good man's shop,' still 'afflicting himself with self-abhorrence,' when something seemed to rush in through an open window, and he heard a voice saying, 'Didst ever refuse to be justified by the blood of Christ?' Bunyan shared the belief of his time. He took the system of things as the Bible represented it; but his strong common sense put him on his guard against being easily credulous. He thought at the time that the voice was supernatural. After twenty years he said modestly that he 'could not make a judgment of it.' The effect, any way, was as if an angel had come to him and had told him that there was still hope. Hapless as his condition was, he might still pray for mercy, and might possibly find it. He tried to pray, and found it very hard. The devil whispered again that God was tired of him; God wanted to be rid of him and his importunities, and had, therefore, allowed him to commit this particular sin that he might hear no more of him. He remembered Esau, and thought that this might be too true: 'the saying about Esau was a flaming sword barring the way of the tree of life to him.' Still he would not give in. 'I can but die,' he said to himself, 'and if it must be so, it shall be said that such an one died at the feet of Christ in prayer.'

He was torturing himself with illusions. Most of the saints in the Catholic Calendar have done the same. The most remorseless philosopher can hardly refuse a certain admiration for this poor uneducated village lad struggling so bravely in the theological spider's web. The 'Professors' could not comfort him, having never experienced similar distresses in their own persons. He consulted 'an Antient Christian,' telling him that he feared that he had sinned against the Holy Ghost, The Antient Christian answered gravely that he thought so too. The devil having him at advantage, began to be witty with him. The devil suggested that as he had offended the second or third Person of the Trinity, he had better pray the Father to mediate for him with Christ and the Holy Spirit. Then the devil took another turn. Christ, he said, was really sorry for Bunyan, but his case was beyond remedy. Bunyan's sin was so peculiar, that it was not of the nature of those for which He had bled and died, and had not, therefore, been laid to His charge. To justify Bunyan he must come down and die again, and that was not to be thought of. 'Oh!' exclaimed the unfortunate victim, 'the unthought-of imaginations, frights, fears, and terrors, that are effected by a thorough application of guilt (to a spirit) that is yielded to desperation. This is the man that hath his dwelling among the tombs.'

Sitting in this humour on a settle in the street at Bedford, he was pondering over his fearful state. The sun in heaven seemed to grudge its light to him. 'The stones in the street and the tiles on the houses did bend themselves against him.' Each crisis in Bunyan's mind is always framed in the picture of some spot where it occurred. He was crying 'in the bitterness of his soul, How can God comfort such a wretch as I am?' As before, in the shop, a voice came in answer, 'This sin is not unto death.' The first voice had brought him hope which was almost extinguished; the second was a message of life. The night was gone, and it was daylight. He had come to the end of the Valley of the Shadow of Death, and the spectres and the hobgoblins which had jibbered at him suddenly all vanished. A moment before he had supposed that he was out of reach of pardon, that he had no right to pray, no right to repent, or, at least, that neither prayer nor repentance could profit him. If his sin was not to death, then he was on the same ground as other sinners. If they might pray, he might pray, and might look to be forgiven on the same terms. He still saw that his 'selling Christ' had been 'most barbarous,' but despair was followed by an extravagance, no less unbounded, of gratitude, when he felt that Christ would pardon even this.

'Love and affection for Christ,' he says, 'did work at this time such a strong and hot desire of revengement upon myself for the abuse I had done to Him, that, to speak as then I thought, had I had a thousand gallons of blood in my veins, I could freely have spilt it all at the command of my Lord and Saviour. The tempter told me it was vain to pray. Yet, thought I, I will pray. But, said the tempter, your sin is unpardonable. Well, said I, I will pray. It is no boot, said he. Yet, said I, I will pray: so I went to prayer, and I uttered words to this effect: Lord, Satan tells me that neither Thy mercy nor Christ's blood is sufficient to save my soul. Lord, shall I honour Thee most by believing that Thou wilt and canst, or him, by believing that Thou neither wilt nor canst? Lord, I would fain honour Thee by believing that Thou wilt and canst. As I was there before the Lord, the Scripture came, Oh! man, great is thy faith, even as if one had clapped me on the back.'

The waves had not wholly subsided; but we need not follow the undulations any farther. It is enough that after a 'conviction of sin,' considerably deeper than most people find necessary for themselves, Bunyan had come to realise what was meant by salvation in Christ, according to the received creed of the contemporary Protestant world. The intensity of his emotions arose only from the completeness with which he believed it. Man had sinned, and by sin was made a servant of the devil. His redemption was a personal act of the Saviour towards each individual sinner. In the Atonement Christ had before him each separate person whom he designed to save, blotting out his offences, however heinous they might be, and recording in place of them his own perfect obedience. Each reconciled sinner in return regarded Christ's sufferings as undergone immediately for himself, and gratitude for that great deliverance enabled and obliged him to devote his strength and soul thenceforward to God's service. In the seventeenth century, all earnest English Protestants held this belief. In the nineteenth century, most of us repeat the phrases of this belief, and pretend to hold it. We think we hold it. We are growing more cautious, perhaps, with our definitions. We suspect that there may be mysteries in God's nature and methods which we cannot fully explain. The outlines of 'the scheme of salvation' are growing indistinct; and we see it through a gathering mist. Yet the essence of it will remain true whether we recognise it or not. While man remains man he will do things which he ought not to do. He will leave undone things which he ought to do. To will, may be present with him; but how to perform what he wills, he will never fully know, and he will still hate 'the body of death' which he feels clinging to him. He will try to do better. When he falls he will struggle to his feet again. He will climb and climb on the hill side, though he never reaches the top, and knows that he can never reach it. His life will be a failure, which he will not dare to offer as a fit account of himself, or as worth a serious regard. Yet he will still hope that he will not be wholly cast away, when after his sleep in death he wakes again.

Now, says Bunyan, there remained only the hinder part of the tempest. Heavenly voices continued to encourage him. 'As I was passing in the field,' he goes on, 'I heard the sentence, thy righteousness is in heaven; and methought I saw, with the eyes of my soul, Jesus Christ at God's right hand, there I say, as my righteousness, so that wherever I was, or whatever I was doing, God could not say of me He wants my righteousness, for that was just before Him. Now did my chains fall off my legs indeed. I was loosed from my affliction and irons; my temptations also fled away, so that from that time those dreadful Scriptures of God left off to trouble me. Now went I home rejoicing for the grace and love of God. Christ of God is made unto us wisdom and righteousness, and sanctification, and redemption. I now lived very sweetly at peace with God through Christ. Oh! methought, Christ, Christ! There was nothing but Christ before my eyes. I was not now only looking upon this and the other benefits of Christ apart, as of His blood, burial, and resurrection, but considered Him as a whole Christ. All those graces that were now green in me were yet but like those cracked groats and fourpence half-pennies which rich men carry in their purses, while their gold is in their trunks at home. Oh! I saw my gold was in my trunk at home in Christ my Lord and Saviour. The Lord led me into the mystery of union with the Son of God, that I was joined to Him, that I was flesh of His flesh. If He and I were one, His righteousness was mine, His merits mine, His victory mine. Now I could see myself in heaven and earth at once; in heaven by my Christ, though on earth by my body and person. Christ was that common and public person in whom the whole body of His elect are always to be considered and reckoned. We fulfilled the law by Him, died by Him, rose from the dead by Him, got the victory over sin and death, the devil and hell by Him. I had cause to say, Praise ye the Lord. Praise God in His sanctuary.'